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Digitized  by  the  Internet  Archive 

in  2007  with  funding  from 

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http://www.archive.org/details/egyptisraelinquiOObrewrich 


EGYPT  AND  ISRAEL 


Colossal  statue  found  in  the  Island  of  Cyprus,  and  now  in  the 
Museum  at  Constantinople;  supposed  to  be  Melak-Aoreth 
or  the  "Skin-King." 


EGYPT  AND  ISRAEL 


An  Inquiry    Into    the    Influence    of   the    More    Ancient 

People  Upon  Hebrew  History  and  the 

Jewish  Rehgion 


And  Some  Investigation  Into  the  Facts 
and  Statements  Made  as  to 
Jesus  of  Nazareth 


By  WILLIS  BREWER 

Author  of  "The  Secret  of  Mankind."  "The  Children  of  Issachar."  Etc. 


CEDAR  RAPIDS,  IOWA 
THE  TORCH  PRESS 

1910 


c:^-. 

^  ^ 


\\" 


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CONTENTS 

PART  I 

Preliminary  Section 9 

Section  I            40 

Section  II 64 

Section  III 92 

Section  IV 123 

Section  V 147 

Section  VI 182 

Section  VII 219 

Section  VIII 258 

Section  IX 294 

Section  X 378 

PART  II 

CHAPTER 

I  The  Curious  Narrative  of  the  Cruci- 

fixion      407 

II  What  was  the  Offense  of  Jesus    .        .415 

III  The  SiIvEnce  of  Paul  as  to  the  Life  of 

Jesus 423 

IV  The  Silence  of  Jesus  as  to  his  birth     .    431 

V  The  Failure  of  Jesus  to  Impress  Himself   439 

VI  Silence  of  the  Epistles  as  to  the  Logia    450 

VII  The  Resurrection  and  Ascension         .    457 

470 
478 
487 
497 
514 
525 


VIII  The  Earlier  Claims  of  Christianity 

IX  Historic  Environment  of  Jesus    . 

X  Antecedents  of  Christianity 

XI  The  Claims  Jesus  Made  for  Himself 

XII  Traits  and  Opinions  of  Jesus 

XIII  The  Holy  Ghost      .... 


4  *?  ft  o  7  r 


PRELIMINARY  SECTION 

I.  The  Hebrew  Scriptures,  if  not  so 
ancient  as  was  once  supposed,  are  sufficiently 
venerable  and  valuable  to  deserve  a  more  per- 
fect and  liberal  translation  than  any  we  now 
possess.  Great  as  are  the  difficulties  of  a 
translation,  and  these  cannot  be  wholly  over- 
come, there  is  no  satisfactory  excuse  to  the 
truth-seeker  for  some  of  the  short-coming  now 
presented.  Throughout  the  narrative  portions 
especially  there  is  a  narrowness  of  interpreta- 
tion arising  from  ignorance,  or  from  exclusion 
of  the  religious  practices  and  language  of  con- 
temporary peoples.  The  invaluable  services  of 
Gesenius  himself,  which  have  contributed  so 
freely  to  Bible  exegesis,  are  painfully  defective 
for  that  he  relies  almost  entirely  on  Arabic 
and  Syrian  for  his  philology,  and  even  treats 
the  Ethiopic  and  the  Greek  with  far  more  con- 
sideration than  he  does  the  Chaldean,  while  he 
slights  the  Egyptian  almost  wholly.  It  is  true 
that  these  latter  languages  have  received  their 
largest  attention  since  Gesenius  began  his 
labors,  but  the  Rosetta  stone  and  Champolion 


10  EGYPT  AND  ISRAEL 

had  begun  to  reveal  the  riches  of  the  Egyptian 
lore  during  the  life  of  Gesenius,  and  the  con- 
tiguity of  Palestine  and  Egypt,  to  say  naught 
of  their  alleged  historic  association,  should 
have  moved  the  learned  linguist  in  that  direc- 
tion. The  laborers  who  have  wrought  the 
ponderous  tomes  of  Webster  and  Worcester 
are  perhaps  more  culpable  than  Gesenius, 
since  they  set  or  follow  the  fashion  of  going 
even  to  the  Hindoos  for  their  radicals  and  an- 
alogues, and  refer  scores  of  times  to  Icelandic 
or  Welsh  for  these  and  scarcely  once  to  Egyp- 
tian or  even  Hebrew;  seeming  to  forget  that 
it  is  to  the  peoples  of  the  Levant  and  the 
Euphrates  that  we  are  mainly  indebted  for  our 
religion  and  literature,  and  to  them  also  for 
the  descriptive  and  technical  branches  of  the 
languages  of  southern  Europe  and  of  Britain. 
The  Phoenicians  first,  and  afterwards  the 
Greeks,  must  have  adopted  and  spread  much 
of  the  language  and  practices  of  the  ancient 
Egyptians,  since  a  sea-faring  people  are  gen- 
erally intelligent  and  therefore  liberal.  To 
me  it  seems  that  the  influence  of  Egypt  on  the 
southern  part  of  Syria  was  paramount,  at 
least  to  the  time  of  Ezra,  or  to  that  of  Cam- 
byses  and  Ochus.  That  the  language  and  re- 
ligions of  the  Hebrews  were  composite  and 


PRELIMINARY  SECTION  ii 

changeable  seems  certain,  but  it  seems  also 
true  that  the  relations  of  Egypt  with  the 
Euphratic  peoples  were  much  closer  than  is 
generally  allowed;  nearer  perhaps  than  that 
which  at  the  present  period  exists  between 
France  and  Britain,  in  most  respects.  That 
there  should  be  any  prejudices  to  bar  the  in- 
fluence of  Egypt  would  be  some  argument  if 
the  story  of  the  Exodus  "from  Zera-im"  or 
''from  enemies''  or  Mi-Zera-im  was  not  dis- 
puted by  the  silence  of  the  Jeremiah  in  the 
pleas  of  that  prophet  against  a  migration  to 
Egypt,  and  the  silence  of  Ezekiel  in  the  three 
chapters  on  the  iniquities  of  that  people,  but 
these  were  positively  favored  in  the  Deutcr- 
onomic  code  (Deut.  23:3-7). 

2.  It  would  have  been  well,  on  philolog- 
ical grounds,  that  our  versions  of  the  Hebrew 
writings  had  correctly  given  the  names  of 
persons  and  places.  We  have  in  this  respect 
followed  the  letter  and  the  custom  of  the 
Greeks,  to  some  extent,  and  that  people  habit- 
ually euphonised  names  of  persons  and  places, 
or  even  rendered  these  in  their  own  tongue. 
It  miust  surprise  the  mass  of  devout  persons 
to  know  that  there  are  no  such  words  as 
"Hebrews,"  "Moses,"  "Eve,"  "Solomon," 
"Samson,"  "Jepthah,"  "Saul,"  "Abel,"  &c.,  in 


12  EGYPT  AND  ISRAEL 

the  original  Hebrew.  That  this  alteration  is 
a  serious  error  all  lovers  of  truth  as  well  as 
of  philology  must  confess.  Some  leading  ex- 
amples may  be  cited  in  this  place :  "Jehovah" 
for  lehoah;  ''Hebrews"  for  Aabera-im; 
''Moses"  for  Msheh;  "Joshua"  for  lehoshu-aa; 
"Aaron"  for  Aharon;  "Eli-Jah"  for  Eli-Iahu; 
"Samu-El"  for  Shamu-El;  "Ishma-EF'  for  I- 
Shem-aa-El;  "Esau"  for  ^s-Av;  "Jacob"  for 
la-Aa-Kob;  "Noah"  for  Noa^h;  "Eve"  for 
^Hav-ah;  "Hann-ah"  for  ^Hann-ah ;  "Huld-ah" 
for  ""Huled-ah;  "Samson"  for  Shimesh-On; 
"Solomon"  for  Shelomeh;  "Jesse"  for  Ishai; 
"Saul"  for  Sha-aul;  "Absalom"  for  Abesha- 
lom;  "Jepthah"  for  le-Patha^h;  "Isaiah"  for 
lesh-aa-Iahu ;  "Samaria"  for  Shomeron; 
"Tyre"  for  Zur  or  Tsur;  "Gaza"  for  Aaz-ah; 
"Gomorr-ah"  for  Aa-Morr-ah;  "Beth  Lehem" 
for  Beth  Le^'hem,  &c.,  &c. 

3.  Now  the  vice  of  these  unwarrantable 
changes,  mostly  due  to  the  Greek  Septuaegint, 
appears  more  clear  when  we  consider  a  few 
instances.  Thus,  the  divine  name  lehoah,  if 
in  this  correct  form,  would  satisfactorily  con- 
nect with  the  definition  of  "being,"  "existent," 
as  expressed  in  the  word  E-Hieh  or  "I  am," 
which  is  the  Egyptian  Au-A  or  "I  am";  the 
first   personal   pronoun,    here   abbreviated   to 


,  PRELIMINARY  SECTION  13 

''A/'  standing  for  Anuk,  which  in  both  He- 
brew and  Egyptian  is  the  same,  as  are  prac- 
tically all  the  personal  pronouns  of  the  two 
tongues;  yet  I  am  more  disposed  to  take  the 
le-Hoah  as  the  Egyptian  words  lu-Aa  or  the 
"Coming-One,"  or  possibly  their  word  ''He^'h 
or  "Eternal'';  but  as  lu-Aa  or  "Coming-One'" 
we  get  the  concept  of  the  Meshia^'h.  Then  the 
word  Aabera-im,  whence  the  deformity  "He- 
brews," gives  us  the  remarkable  word  Aaber, 
usually  rendered  "pass  over,"  "pass  through" 
(say,  "to  Molech"),  my  "sake"  or  "sake"  of, 
"ford,"  and  "ferry-boat,"  thus  connecting 
with  the  Bar-is  or  boat  of  the  Egyptian  dead, 
with  Iber-ia  or  Spain,  with  Hyperi-on,  &c. 
The  prophet  Shemu-El  has  a  name  that  should 
not  be  distorted,  since  Shem  is  a  word  of  more 
thaipi  one  important  meaning;  and  so  the  name 
Sha-Aul  the  first  Ma-Lech  and  first  Meshia'^h, 
whose  name  is  still  applied  by  the  Arabs  to  the 
month  Tamuz  or  August. 

4.  There  is  also  the  name  Noa'^h,  the  flood- 
hero,  which  in  its  correct  form  readily  sug- 
gests I-Nach-os  the  founder,  perhaps  name  of 
Deity,  at  Arg-os  in  Greece,  son  of  Ocean  and 
of  Teth-ys  (Tut,  "vestal"  in  Egyptian)  the 
mother  of  the  Nile  and  other  rivers;  and  the 
daughter  of  I-Nach-os  was  the  wanderer  lo,  as 


14  EGYPT  AND  ISRAEL 

Naa-Am-ah  or  "wandering-mother"  was  sis- 
ter of  Noa^'h,  and  as  Naa-Am-i  was  wife  of 
Eli-Melech  at  the  old  shrine  Beth  Le'^hem, 
though  elsewhere  daughter  of  'Xamech"  or 
Malech,  while  in  Phoenicia  she  was  called 
Aashthar-Noema.  At  Sippara  on  the  Eu- 
phrates the  Chaldean  flood-hero  dwelt,  and  the 
name  of  Deity  there  was  Malich,  doubtless  the 
Akkad  deity  Mulge  who  was  lord  of  the  Abyss 
or  Under-world,  and  thus  as  son  of  Malech 
(for  'Xamech"  is  formed  by  transposition  of 
the  M  and  L)  we  connect  the  two  deluge 
stories,  and  Ocean  as  father  of  I-Nach-os  with 
Mulge  or  Malech.  And  Noa'h  is  called  Tubal 
Kain  in  the  Jahvist  version,  and  made  an  as- 
pect of  Hephaestos  or  Pata^'h  or  ^H-num,  the 
Latin  Vulcan,  as  well  as  Horus  of  Edfoo  the 
Mesen  or  "smith";  but  as  Ma-Noa'^h  he  is 
father  of  Shimesh-on  or  the  "Sun,"  and  yet 
Noa^'h  himself  is  solar,  for  the  Sun  goes  into 
its  Teb  or  "ark"  during  the  winter  month  Teb- 
eth;  Teb  meaning  "box,''  "mummy-case"  in 
Egyptian;  hence  Arg-os  is  from  the  Hebrew 
word  Aregaz  or  "coffer"  (i  Sam.  6:8,  ii,  15), 
and  Ragusa  in  Sicily  and  in  Dalmatia,  argosy, 
as  well  as  Latin  Area,  English  "Ark";  all  of 
which  connect  with  I-Nach-us,  as  his  son  Ph- 
Oron-eus  suggests  the  Aron  or  "ark"  of  the 


PRELIMINARY  SECTION  15 

Covenant.  Noa^'h  or  Ma-Noa^'h  is  rendered 
"comfort/'  "rest,"  and  Ne"h-ath  is  "descend," 
"drop-down";  and  still  in  Egypt  the  17th  June 
is  Lilat  en  Nukt-ah  or  "Night-of-the-Drop" 
when  the  miraculous  "drop"  impregnates  the 
rising  Nile;  and  in  Egyptian  Me-Ne^h  means 
"beneficent,"  "gracious";  while  Ne^'h  is  "sup- 
plication," where  one  drops  down,  and  the 
ideograph  of  Ne'^h  is  a  pigeon  or  dove,  so  that 
the  Flood-hero  Noa^'h  seems  somehow  con- 
nected with  this  emblem,  and  the  more  as  the 
pigeon  was  called  Kal-em-Pe  or  "Bird-of- 
Heaven,"  whence  the  Latin  Colombo,  a  word 
for  the  dove  species,  and  as  Columbia  and  Co- 
lumbus is  a  favorite  word  in  the  Americas, 
and  preferable  to  the  word  America  which 
comes  from  the  Latin  god  Mercury;*  and  so 
the  dove  as  Holy  Spirit  which  descended  upon 
Jesus  while  in  the  water  with  John,  connected 
as  it  is  with  the  Jon-ah  which  brought  the 
olive  leaf  to  Noa^'h,  seems  a  version  of  this 
anointing  or  fecundating  "drop"  which 
wrought  new  life  in  Egypt;  in  which  land 
Baa'^h  was  the  name  of  the  "inundation"  and 


*I  am  quite  satisfied  to  advance  the  opinion  that  Met- 
Cur-ius  is  from  the  Egyptian  talismanic  phrase  Maa  ^^Heru, 
literally  "True  Word",  but  used  to  express  the  state  of  the 
one  who  has  this  true  word  as  acceptable  to  the  gods.  "  From 
'^Heru  we  have  the  word  Christ. 


1 6  EGYPT  AND  ISRAEL 

its  deity,  and  that  from  this  name  we  have  the 
classic  Bakch-os  may  appear  when  it  is  found 
that  Noa^'h  drank  Ian  or  Jan  and  was  Sachar 
or  "drunk"  (Asar-Sekar),  whereupon  his  son 
''Ham  or  ''Egypt"  told  his  brothers  Ba^'huz  or 
"without" ;  and  they  drew  over  him  the  Simel- 
ah,  for  Semele  was  mother  of  Bakch-os. 
"Dove"  and  "wine"  are  both  Jon-ah  in  He- 
brew, as  Men  is  "dove"  and  Mena  is  a  "wine- 
jar"  in  Egyptian;  hence  the  name  Jon-ah  is 
applied  to  the  famous  satire  on  the  destruc- 
tion of  Nineveh,  "great  city  of  Elohim"  (Jonah 
3:3),  where  dwelt  many  that  knew  not  their 
"right"  or  lamin  (also  "sea")  to  their  Semol; 
and  the  A'^heron-ith  or  "backwards"  that  the 
Simel-ah  was  drawn  over  Noa'^h  is  represented 
by  the  "ship"  or  Spin-ah  ("Spain")  in  which 
Jon-ah  started  for  Tarshish;  the  Assyrian  city 
Nina  is  suggested  by  the  Hebrew  word  Nun 
or  "fish,"  or  by  the  Egyptian  word  Nen  or 
"rest";  while  the  "gourd"  or  Kiki-on  which 
Jehoah  drew  over  Jon-ah  seems  the  word  Kek 
or  "darkness"  of  the  Egyptian  tongue  which 
responds  to  the  Simel-ah  or  "garment"  drawn 
over  Noa^'h,  for  Kek-ut  was  personified  into  a 
goddess,  and  would  fit  the  death  of  Semele 
whether  dying  in  the  glory  of  Zeus  or  in  the 


PRELIMINARY  SECTION  17 

Baris  or  "ark"  in  which  her  father  Kadem-os 
shut  her  up  (Pausanias  3:24). 

5.  In  the  instance  of  the  name  our  ver- 
sion renders  ''Eve''  we  should  read  ""Hav-ah; 
so  called  because  she  became  ''the  mother  of 
all  ''Hai."  But  ""Hav-ah  does  not  mean  "life'' 
or  "living,"  nor  is  it  elsewhere  so  rendered. 
Strictly  speaking  there  is  no  such  word  else- 
where unless  we  take  A-^'Hav-ah,  an  unusual 
word,  rendered  to  "shew,"  "declare"  (Job 
32:10,  17),  and  which  Gesenius  says  is  poetic 
for  the  prose  Negid,  usually  so  rendered,  as 
also  to  "tell,"  &c. ;  and  this  view  is  supported 
when  it  is  said  "I  will  make  to  him  a  helper  as 
his  Neged"  (Gen.  2:18),  which  might  well  be 
understood  as  his  "developer,"  or  "to  show 
him  off,"  to  refine  him,  &c.  Adam  does  not 
name  her  till  after  the  Na'^hash  had  seduced 
her,  and  so  it  is  natural  that  the  Egyptian 
word  ^'Hefi  or  "serpent"*  should  be  considered, 
since  it  is  the  same  as  the  word  ^'Hav-ah,  as 
the  Egyptian  has  no  V.  So,  ^Heft  in  that 
tongue  is  "enemy,"  corresponding  with  Neged 
as  "opposite,"  "over-against" ;  and  hence  it  is 
probable  that  her  name  is  one  of  these  words. 

6.  In  the  Egyptian  myth  the  Sun  or  god 
Raa  begets  his  first  children  by  union  with  his 

*  The  Cerastes  or  horned  viper  of  Egypt. 
2 


1 8  EGYPT  AND  ISRAEL 

^Haibet  or  "shadow/'  and  ^Haibet  is  not  very 
different  from  ""Hav-ah.  It  is  at  least  clear  to 
any  view  that  Jehoah  did  not  give  her  to 
Adam  with  any  intent  that  they  should  gen- 
erate their  species,  nor  does  Neged  in  the  least 
suggest  this,  but  the  Na^'hash  taught  the 
woman  to  eat  the  fruit,  saying  the  Ain-i  or 
''fountains"  of  the  two  would  be  opened  there- 
by, though  Ain-i  means  "eyes''  also;  and  she 
ate,  finding  the  fruit,  evidently  figs,  "it  like 
Ta-Av-ah  to  the  fountains,"*  or  caused  desire, 
as  Af  or  Ta-Af  is  "the  flesh"  (fem.)  in  Egyp- 
tian ;  so  when  both  had  eaten  of  the  Per-i  they 
knew  they  were  naked,  and  they  ite-Per  or 
"more-fruitful"  above  a  fig-tree;  Te-Enah  be- 
ing both  "fig-tree"  and  "coitus";  yet  the  play 
on  Aal-ah,  "above,"  also  "leaf,"  recalls  the 
statement  of  Plutarch  ("Isis  and  Osiris,"  36) 
that  the  fig-leaf  was  an  emblem  of  Osiris 
"since  it  somewhat  resembles  the  virilities  of 
a  man." 

7.  Greek  polytheists  believed  that  one 
deity  could  not  undo  the  act  of  another,  but 
could  neutralise  the  action  by  compensation  or 
curse.  So,  Jehoah  Elohim,  who  had  told  the 
pair  that  in  the  day  they  should  eat  of  the  tree 

*  Compare  "they  Ta-Av  Ta-Av-ah"  (Num.  11:4),  ren- 
dered "fell  a-lusting." 


PRELIMINARY  SECTION  19 

they  should  surely  die,  finding  that  they  had 
eaten  and  were  yet  alive,  as  the  Na'^hash  had 
told  them  they  would  be,  knowing  that  now  the 
female  would  bear,  told  her  she  should  greatly 
bear,  but  this  would  be  in  Aezeb  or  "pain,'' 
and  that  her  ta-Shukath  (a  word  of  delicate 
sense*)  should  be  to  her  man,  thus  excluding 
the  Na^'hash.  Adam  and  the  Adam-ah  in  his 
Aabur  ("sake"!)  or  that  he  "passed-over"  was 
also  Arur  or  "cursed";  and  he  was  to  return 
to  the  Adam-ah  because  he  was  dust,  but  it  is 
not  clear  that  this  is  a  sentence  of  death.  The 
Na'^hash  or  "Enchanter"  (Num.  23:23)  is  also 
Arur  or  "cursed,"  and  condemned  to  hence- 
forth crawl  on  his  belly,  for  he  was  Aa-Rom 
(rendered  "more-crafty,"  "naked")  or  "high- 
er" than  all  the  'Hai-ath  or  "live-things"  of 
the  wilderness,  that  is,  a  giant  satyr  like  the 
classic  Pan.  Hearing  the  words  which  re- 
duced Na'^hash  to  the  serpent-form,  Adam,  to 
punish  or  revile  the  incontinent  woman,  whom 
the  Na'^hash  had  practically  taught,  calls  her 
by  a  name  corresponding  to  the  new  condi- 
tion of  the  enchanter ;  so,  ''Hav-ah  or  ''Hefi  be- 
came mother  of  every  ''Hai  or  "live-thing," 
though  in  Arabic  a  serpent  is  yet  called  ""Hai, 

*The  word   Shuk  means  a  "fissure,"  a  "thigh"    (comp. 
Canticles  7:10). 


20  EGYPT  AND  ISRAEL 

and  ""Haiees  are  yet  "snake-charmers"  in 
Egypt,  while  in  ancient  Egyptian  ""Hai  means 
"fallen."  But  Jehoah  Elohim  clothed  the 
pair  in  skins  in  derision  of  their  alliance  with 
the  satyr-charmer. 

8.  Adam  seems  the  same  as  Edom  or 
^s-Av,  the  local  aspect  of  Deity  in  the  hills 
south  of  Judea,  who  was  also  displaced  by  the 
wiles  of  a  woman;  besides  which  we  have  la- 
Aakob  at  birth  clutching  the  Aakeb  of  ^s-av 
who  had  gone  out  Rosh-on  Adem-oni,  and  we 
have  Na^'hash  told  that  the  seed  of  Adam 
and  ^'Hav-ah  shall  bruise  his  Rosh  and  his 
seed  shall  bruise  their  Aakeb;  a  statement 
which  shows  the  correspondence  of  these 
legends;  and  the  Shuph  or  "bruise"  they  are 
to  do  to  one  another  is  recalled  (Gen.  49:17) 
when  Dan  is  told  that  he  shall  be  "a  Na^'hash 
in  the  way,  a  Sheph-iph-on  in  the  path,  that 
biteth  the  horse's  Aakeb";  which  Shephiph-on 
is  construed  to  be  the  Cerastes;  but  in  the 
Daniel  (1:20;  2:2,  27,  &c.)  we  find  A-Sheph 
to  be  "enchanter,"  like  the  Na'^hash  or  "di- 
viner" Jo-Seph,  yet  the  snake-charmers  did  not 
make  use  of  the  Cerastes;  but  the  meaning  of 
these  ideas  is  difficult  to  ascertain.  At  "Pi- 
Thom"  in  Egypt,  correctly  Per-Atem  or  "place 
of   A-Tum"   or   Tem,   the   Sun-set   god,    Mr. 


PRELIMINARY  SECTION  21 

Budge  assures  us  there  was  serpent  cult  of 
some  kind,  and,  as  I  insist  that  ^sav  or  Edom 
was  this  Tern  or  A-Tum,  we  may  thus  connect 
him  with  Adam.  The  ''giant"  or  Aapap  ser- 
pent was  in  Egypt  the  persistent  foe  of  the 
vSun,  and  hence  was  the  personification  of  night 
and  darkness  and  all  evil,  for  the  worship  of 
the  Sun  was  general  throughout  that  land  as 
every  elsewhere;  and  yet,  while  the  Cerastes, 
the  deadly  ""Hefi,  does  not  figure  religiously, 
the  Aaraa  or  "asp"  is  closely  associated  with 
the  Sun,  and  with  sovereignty,  especially 
queen-hood,  and  with  several  goddesses;  in- 
deed, was  a  guardian-emblem  of  lower  Egypt; 
hence  the  Arur  or  "curse"  which  was  pro- 
nounced by  Jehoah-God  on  Na^'hash  and 
Adam  and  his  wife,  since  it  condemns  en- 
chanters and  serpent  cults,  seems  to  have  been 
from  an  Egyptian  source,  and  to  have  been 
directed  by  the  Ezraite  scribes  or  Jehoist  sec- 
taries at  the  Na'^hash  Tan  or  "enchanter-ser- 
pent" (2  K.  18:4)  kept  doubtless  as  an  oracle 
in  the  temple  at  Jerushalem,  like  the  Py-Thon 
at  Delphi,  at  least  down  to  the  time  of  Ezekiel 
(8:10),  ascribed  by  its  votaries  to  Mosheh,  of 
whom  they  told  a  miraculous  tale  in  connection 
with  it  (Num.  21:4-9).  '^he  curse  inflicted 
on  the  parties  to  the  drama,  however,  does  not 


22  EGYPT  AND  ISRAEL 

conceal  the  insidious  power  of  the  Na^'hash, 
who  had  outwitted  lehoah-God,  and  made  him- 
self the  author  of  propagated  life  by  means  of 
that  "sensual  pleasure"  or  Te-En-ah,  rendered 
"fig-leaf,"  for  which  the  first  pair  paid  with 
the  loss  of  earthly  immortality,  not  to  them- 
selves only,  but  to  all  vegetation  that  fed  them ; 
as  women  were  to  also  suffer  pain  under  the 
plan  of  propagation  originated  by  the  en- 
chanter; the  garden  of  ^den  or  "pleasure" 
being  the  Pa-Rad  or  Per-Rad  of  the  Egyp- 
tians, the  Parad-ise  of  the  later  time,  meaning 
the  "place  of  growth,"  and  from  this  they  were 
excluded.  But  ""Hav-ah  then  bore  off-spring; 
that  is  if  we  are  allowed  to  add  to  this  "Lord- 
God"  story  the  "Lord"  story  of  Kain  that  fol- 
lows or  the  "God"  narrative  which  is  resumed 
at  chapter  5.  In  all  this  certainly  we  may 
observe  the  advantage  if  not  necessity  of  ad- 
hering to  the  correct  form  of  the  personal 
names. 

9.  This  is  particularly  apparent  in  the 
name  "Samson"  of  Enghsh  versions,  which  as 
Shimesh-On  would  clearly  indicate  Shemesh 
or  the  "Sun,"  almost  the  only  Hebrew  name 
of  that  almost  universal  divinity  of  the 
ancients,  and  who  as  Shamash  the  warrior  was 
the  Sun  of  the  dry  autumn  which  withers  vege- 


PRELIMINARY  SECTION  23 

tation.  Semes-u  or  the  ''oldest"  was  an  Egyp- 
tian title  of  the  Sun-god  Raa;  hence  it  is 
strange  to  find  that  the  only  time  the  word 
Shamesh-Un  is  used  is  (Dan.  7:10)  when  be- 
fore the  Ancient  of  Days  thousand  of  thou- 
sands ''ministered''  or  Shemesh-Un  him;  per- 
haps "reverenced"  or  "venerated"  him,  which 
would  hamonise  better  with  the  Egyptian 
word;  and  that  it  has  a  solar  reference  must 
appear  when  this  genius  of  the  Sun  has  "a 
throne  of  fiery  flames  with  wheels  of  burning 
fire"  (v.  g.)  besides  the  fiery  stream  that  came 
forth  from  before  him.  This  description  ac- 
cords with  the  angel  of  lehoah  who  went  up 
in  a  flame  after  the  annunciation  and  probably 
his  fatherhood  of  Shimesh-On ;  while  the  Nore 
or  "terrible"  countenance  of  the  angel  was 
probably  the  Nur  or  "fiery"  chariot  and  wheels 
and  stream  of  the  Ancient  of  Days.  Then  the 
Rua'^h  of  Jehoah  began  to  move  Shimesh-On 
in  Ma-^Tlann-ah  of  Dan,  suggestive  of  the 
^'Hennu  boat  and  of  A-Don  or  Adon-is,  for  the 
Phoenician  "year"-god  or  A-Din  had  a  great 
shrine  in  the  hills  of  Lebanon,  called  Dan ;  and 
the  original  story  of  Shimesh-On  must  have 
made  this  Ma-^'Hannah  more  clear  than  the 
Jehoist  makes  it,  since  it  must  be  an  early 
mythus  of  Melach-Aareth  or  Bes.     And  so, 


24  EGYPT  AND  ISRAEL 

with  more  excuse,  is  hidden  the  name  of  his 
first  wife,  "for  he  sought  Tho-An-ah  from  the 
PhiHstines"  (Judges  14:4),  as  Tanith  was  the 
Phoenician  name  of  a  daughter  of  El  and  Aash- 
Thor-eth  or  "Astarte,"  doubtless  the  Egyptian 
An-ath  as  they  called  the  Syrian  goddess,  and 
easily  Ta-An  or  An-t  as  feminine  of  On  or 
"Helio-polis" ;  but  as  the  Greeks  called  the 
Phoenician  Tanith  by  the  name  of  the  Moon- 
goddess  Artemis  we  may  see  why  Shimesh- 
On's  wife  is  also  called  in  another  legend  De- 
Lil-ah,  which  seems  the  "nights-goddess  Lill- 
ah  with  the  Egyptian  feminine  definite  article 
Te  prefixed,  as  in  the  Greek  form  De-Meter 
for  Te-Mut  or  "the  mother,"  a  name  usually 
applied  but  not  restricted  to  the  wife  of  Amen- 
Raa  at  Thebes.  But  Tho-An-ah  was  burned, 
and  so  perhaps  was  Je-Petha^'h's  daughter 
whom  the  daughters  of  Israel  went  yearly  to 
Tanoth;  and  such  was  the  fate  of  Semele  the 
mother  of  Dion-Ussos,  for  the  Moon  fades  and 
dies  in  the  light  of  the  Sun.  De-Lil-ah,  who 
poetically  shears  the  rays  of  Shimesh-On,  is 
noted  elsewhere  in  these  pages  as  the  Lil  of  the 
Akkadians  or  the  succubus  of  the  night,  the 
Alil-at  of  the  Chaldeans  and  the  Arabs,  who 
appears  to  Abram  (Gen.  15:17)  as  Aalat-ah 
or  "dark,"  or  as  in  verse  12  Aim-ah  ''Ha-shech- 


PRELIMINARY  SECTION  25 

ah  or  ''horror-of-darkness"  and  Teredam-ah 
or  "deep-sleep" ;  nor  can  it  well  be  doubted  that 
this  is  Rer-et  or  Lel-et  of  Egypt,  the  terror 
aspect  of  the  goddess  Hathor,  called  Ta-Ur-t 
and  Shepu-t,  whose  constellation  was  the  Great 
Bear  or  ''hairy''  Seair-ah,  or  the  Aash  or 
''v/agon"  or  ''bear,"  which  perhaps  gave  name 
to  Aash-Tor-eth.  On  the  Euphrates  the  wife 
of  Shemeshu  was  Ishtar,  who  probably  sug- 
gested the  ^sheta-Aol  of  Shemesh-On,  per- 
haps a  shrine  of  "stout- woman."  To  connect 
De-Lil-ah  as  "night"  with  the  other  legend  of 
her  as  Tho-An-ah,  we  must  consider  that  the 
Phoenician  Tanith  was  called  Artemis  by  the 
Greeks,  and  the  Moon  was  the  symbol  of  Ar- 
temis; besides,  Tho-An-ah  was  of  Timen-ath- 
ah,  and  Ta-Man-u  in  Egyptian  was  "land  of 
Sun-set"  or  "the  Sun-set"  (fem.),  probably 
connecting  with  the  Greek  word  Mena  or 
"Moon";  and  the  Ti-Men-ath  of  "Her-es 
(Judges  2:9)  of  le-Hoshu-aa,  which  shows 
him  to  have  been  "Horus,"  and  the  ""Hares-ah 
(14:18)  or  "the  Sun"  (fem.)  in  the  treachery 
of  Shimesh-On's  wife,  whom  he  calls  ^-Gel- 
ath  or  "heifer,"  the  favorite  form  of  Hathor, 
that  is,  ''Het-'^Hor  or  "house-of-Horus,"  clear- 
ly indicate  that  his  wife  was  the  female  Horus, 
that  is,  the  Sun-set  goddess  "Hathor."     But 


26  EGYPT  AND  ISRAEL 

the  other  story,  in  its  giving  name  to  De-Lil- 
ah,  plays  on  the  previous  one  v^hich  tells  that 
when  Shimesh-On  was  w4th  a  harlot  in  Aaz-ah 
he  arose  "in  the  half  of  the  Lil-ah  and  laid 
hold  of  the  Dal-eth-oth"'  (16:3),  &c.,  as  if  it 
was  meant  to  connect  Dal-eth  or  "door"  with 
Lil-ah,  making  "door  of  the  night,''  which 
would  be  Sun-set,  and  thus  according  with  her 
home  at  Sorek  or  "wine-color"  (Zach.  i  :8, 
"speckled").  His  retreat  to  ^i-Tam  sug- 
gests that  he  was  A-Tem  or  the  Egyptian  god 
of  Sun-set.  His  use  of  the  Le^'h-i  or  "jaw- 
bones" indicates  that  his  "rays  of  light"  were 
those  of  the  archer  Apollo,  called  Loxi-as, 
and  hence  I-Shemaa-El  the  archer  and  his 
well  of  La^'h-ai-Ro-i  or  "Shining  Vision."* 
His  Ain  ha  Kore  or  "fountain  of  the  Quail" 
shows  that  he  was  Melach-Aareth  to  whom 
quails  were  offered,  and  the  "skin-king"  must 
have  been  hairy;  the  Greek  Herakles  being  a 
well  known  phase  of  him. 

10.  The  shrine  of  Shimesh-On  was  appar- 
ently called  Zar-Aa-ah,  not  "Zorah,"  and  is 
said  to  have  been  near  Beth  Shemesh.  Zar-aa 
is  rendered  "smiter"  from  an  Arab  word,  but 


*The  Lu<=h-oth  or  "tablets"  of  the  Ten  Commandments 
get  their  name  from  the  Arab  word  Lu^h  or  "shining,"  as 
being  polished. 


PRELIMINARY  SECTION  27 

is  the  ''hornet"  that  went  before  the  Israehtes 
(Ex.  23:28),  as  did  the  ^im-eth  or  "terror" 
of  the  previous  verse,  which  ^Eimeth  seems  the 
Am  Mit  or  "Eater  of  the  Dead"  in  the  judg- 
ment scenes  of  Egypt.  But  Zaar  was  "Tan- 
is"  or  "Zo-Aan"  on  the  most  easterly  branch 
of  the  Nile,  also  called  Deb-t,  perhaps  "David," 
and  "Zion"  as  names  of  Jerush-Alem ;  and  the 
particular  aspects  of  Deity  worshipped  at  Zaar 
or  "Tan-is"  was  that  fierce  phase  of  the  Sun 
called  Horus  Be^'hud,  a  form  of  Menathu-Raa; 
Be'^hud  being  the  modern  Edfu,  the  Greek 
Apollino-polis  Magna,  also  called  Deb,  and 
also  Zar-ed,  also  Mesen  or  "foundry,"  for  the 
Mesen-u  or  "metal-workers"  there  made  the 
Aten  or  "disk"  of  the  Sun;  so  from  Zered-et 
we  have  Zered-ah  (2  Chr.  4:17)  where 
Shelom-eh  and  ""Hir-am  cast  the  bronze  ves- 
sels of  the  temple,  and  where  lere-bo-Aam  was 
born  the  son  of  Nebat  and  of  the  widow  Zeru- 
aa-ah,  for  he  was  also  a  head-workman,  evi- 
dently a  similar  of  ''Hiram  the  son  of  a  widow 
and  of  a  man  of  Zor-i.  The  cultus  at  Zaar 
or  Tan-is  and  at  Zar-ed  or  Edfoo  was  there- 
fore the  same;  that  of  Apollo  or  Horus  or 
David  in  their  severest  aspect;  hence  it  is  rea- 
sonable that  Shimesh-On  should  have  his 
shrine  at  Zar-Aa-ah,  as  his  Le'^h-i  or  "jaw- 


28  EGYPT  AND  ISRAEL 

bones'"  gave  name  to  ApoUo-Loxi-as ;  as  also 
that  David  should  be  born  at  Beth  Le^'h-em, 
and  also  that  ^'Heru  or  ''Horus"  and  Set  should 
be  the  two  Le^'h-i  or  "combatants."  More- 
over, Menathu-Raa,  ''lord  of  Man-u"  and 
''governor  of  Be^'hud/'  must  connect  with  Je- 
Hoshu-Aa,  whose  "portion"  or  Menath  was  at 
Ti-Menath  ""Her-es,  which  seems  the  Egyp- 
tian feminine  of  Menath  Horus,  though  Ti  or 
Ta  is  also  "land";  hence  Shimesh-On  gets  his 
wife  Tho-An-ah  at  Ti-Menath-ah,  as  his  phase 
Je-Hud-ah  was  on  his  way  to  Ti-Menath-ah 
when  he  met  Ta-Mar,  a  name  of  Egypt.  The 
"Sepun-i  Ti-Mun-i  of  ^Hol"  (Deut.  33:19), 
however,  is  not  this  word  Ti-Manath,  but 
Sepun  or  "Spain"  ("treasure")  and  the  Ti- 
Mun-i  or  "west"  of  the  "Hoi  or  "disk"  of  the 
Sun  must  refer  to  Man-u  or  Amen-t,  the 
"west"  of  the  Egyptians;  while  Te-Mun-ah 
(Ex.  20:4)  or  "likeness,"  "form,"  may  allude 
to  the  "disk"  images  of  the  Sun. 

II.  Zaar  or  Zoaan  or  Tan-is  was  the  city 
given  as  dowry  to  his  wife  Thi  or  Tai  by  Amen- 
ophis  III  or  Amen-*^Hetep ;  and  she  was  a  for- 
eigner, daughter  of  Juaa,  whose  name  sounds 
like  Jehoah ;  and  it  is  probably  to  her  influence 
that  was  due  the  sudden  prominence  of  the  cult 
of  Aten  or  the  "disk"  of  the  Sun,  to  the  neg- 


PRELIMINARY  SECTION  29 

lect  of  that  of  Amen-Raa,  which  as  ''hidden" 
Raa  must  have  been  rather  the  Sun  of  the  un- 
seen world  or  the  dead,  while  Aten  was  that  of 
the  visible  disk,  and  has  been  urged  as  Adon, 
which  is  the  Hebrew  word  rendered  ''lord," 
the  name  of  Deity  at  Bybl-os  in  Phoenicia;  the 
Greek  Adon-is,  and  son  of  Myrrha  by  the  As- 
syrian King  Thei-as,  or  of  Kunir-as  (''Cyn- 
iras")  King  of  Cyprus.  The  son  of  the  royal 
reformers,  Amenoph  IV,  was  so  zealous  for 
Aten  that  he  removed  from  Thebes  to  a  town 
he  built  to  the  new  concept,  and  changed  his 
own  name  to  Khu-en-Aten  or  ''glory-of-Aten" ; 
but  with  him  passed  away  the  ascendency  of 
this  foreign  cultus.  With  Zaar  as  her  dowry, 
Thi  must  have  urged  her  reformation  there, 
and  at  its  collapse  there  may  have  been  for- 
eigners there  of  that  faith  who  went  back  to 
their  own  land,  for  the  Raa-Meses  of  the 
Exodus  was  probably  Zaar,  since  the  Hebrew 
word  Za-Oan  is  once  used  for  ''to  remove," 
and  the  Isaiah  (33:20)  tries  to  make  it  con- 
nect with  Zion,  as  it  makes  Sha-Anan  or 
"quiet"  respond  to  Jeru-Shalem  in  the  same 
sentence ;  but  le-Zoa  itself  means  to  "go-forth," 
and  so  Zoa  and  other  of  its  forms;  and  the 
Egyptian  Zaar  or  Zaal  has  the  ideograph 
"legs"  suffixed  to  the  word ;  the  Hebrew  mean- 


30  EGYPT  AND  ISRAEL 

ing  of  Aan  being  "afflicted,"  "oppressed." 
Amenoph  III,  about  B.  C.  1425,  has  left  evi- 
dence that  he  ruled  from  Mesopotamia  to 
southern  Ethiopia,  and  the  accepted  BibHcal 
chronology  has  it  that  the  conquest  by  Je- 
Hoshu-Aa  was  twenty-five  years  before  this 
date,  so  that  at  the  time  of  the  alleged  conquest 
of  Canaan  by  the  Israelites  the  Egyptians  pos- 
sessed it,  and  did  for  many  years  before  and 
after.  The  inscriptions  confirm  Manetho  as  to 
the  occupancy  of  the  Delta  by  the  Hyk-Sos,* 
who,  expelled  about  B.  C.  1500,  then  the 
Egyptians  subjugated  and  held  the  region  all 
the  way  to  the  Euphrates.  But  the  last  place 
taken  from  the  Hyk-Sos  was  'Het-Ual,t  the 
A-Var-is  of  the  Greek,  which  is  Zaar  or  Zo- 
Aan  or  "Tan-is."  They  assimilated  their  Ba- 
Aal  with  the  old  deity  Set  or  Sute^h,  perhaps 
the  Greek  Styx,  whose  name  Nubti  seems  the 
"golden"  Sun-set  god ;  and  from  that  period  the 
name  of  Set  began  to  be  odious  to  Egyptians, 
as  he  later  became  the  Sat-an  of  the  Jews,  for 
he  and  Ba-Aal  were  the  same  to  the  Egyp- 

*  Greek  for  ^Hak  or  "ruler"  and  Sin  or  "sheep";  and 
so  the  Hebrew  is  cHekk  or  "ruler"  and  Seh  or  "lamb"  (Gen. 
49:10;  Ex.  12:3). 

fUal  Neter  Semes-u  of  Ual  the  "ancient  god"  is  men- 
tioned in  the  Book  of  the  Dead,  suggesting  that  the  "house 
of  Ual"  and  Shinush-On  were  connected  at  Zaar  or  Tan-is, 
hence  the  Zor-aa-ah  of  Shimesh-On. 


PRELIMINARY  SECTION  31 

tians,  though  Ba-Aal  and  Horus  mean  the 
same,  ''in  the  Above"  or  ''Over" ;  yet  Set  him- 
self was  solar.  The  accounts  of  the  Le'^h-i  or 
"combatants,"  Horus-Be^'hud  and  Set,  are  late, 
are  based  on  the  old  conflict  between  Raa  and 
Aa-Pep,  but  may  have  been  emphasized  by  the 
expulsion  of  the  Hyksos,  for  the  last  battle  was 
also  at  Zaar  or  Tan-is ;  and  in  this  fight  Horus 
assumed  the  form  of  a  lion,  and  was  so  wor- 
shipped there ;  Se^het  being  "lady"  or  Neb-t  of 
Zaar,  and  as  Ma-She'^hath  or  "destroyer"  she 
was  worshipped  at  Zi-On  or  Jerusalem. 

12.  Shimesh-On  and  David  were  both 
lion-slayers,  like  Herakles;  David  being  also 
a  Ro-ah  or  "shepherd,"  while  Shimesh-On 
slew  his  lion  on  the  way  to  Ti-Menath-ah.  It 
seems  probable  that  the  Zer-Aa-ah  or  "hor- 
net" that  went  before  the  Israelites,  and  where 
Shimesh-On  dwelt,  and  who  was  mother  of 
Jereboaam  of  Zered-ah  or  Edfoo,  was  meant  as 
some  "smiter"  form  of  Horus  of  Tanis  or  Zaar 
and  of  Zered-ah.  There  is  no  allusion  in  the 
Hebrew  writings  to  the  Hyksos  or  to  a  force- 
ful occupancy  of  Egypt,  but  ^zeraa  and  his 
scribes  were  Babylonians  who  lived  a  thousand 
years  after  the  time  of  the  Hyksos;  yet  their 
reduction  of  this  old  folklore  of  the  Sun-god  in 
order  to  subordinate  him  to  Jehoah  could  not 


32  EGYPT  AND  ISRAEL 

well  disconnect  him  from  names  which  trans- 
mit to  us  his  identity  with  Horus  of  Zaar  and 
Alelach-Aareth  of  Zur  or  ''Tyre."  If,  how- 
ever, our  versions  had  called  him,  not  "Sam- 
son," but  Shimesh-On,  a  well  known  name  of 
the  Sun  in  Assvria  as  well  as  in  Palestine,  as 
Annu  or  "On"  was  the  Sun-city  Helio-polis  in 
Egypt, "^  the  beauty  of  his  story  would  have 
been  more  apparent,  and  the  Scriptures  re- 
lieved of  marvels  which  when  offered  to  us  as 
human  events  wholly  discredit  its  pretensions 
to  authenticity. 

13.  "wSolomon"  is  a  flagrant  misnomer  for 
Shelom-eh.  He  is  son  of  David  and  the 
daughter  of  Sheb-aa,  reverse  of  which  a  ia- 
Besh,  otherwise  Eli-Aam.  Shelom-eh  is  also 
"called  le-Did-Jah  in  the  Aabur  of  Jehoah" 
(2  Sam.  12:25),  which  follows  the  statement 
"and  Jehoah  Ahab  him,  and  sent  by  hand  of 
Nathan,"  &c.  In  Egyptian  religious  concept 
naught  was  more  sure  than  that  the  Sun- 
god  "passed-over"  in  the  Uaa  or  "boat"  daily, 
and  Uaa-Bar-i  seems  Aa-Ber  or  the  Hebrew 
word  "pass-over"  in  this  boat;  and  only  the 

*An  was  also  a  name  of  Osiris;  Aan  is  the  warrior 
Horus  in  an  inscription  of  him  attacking  a  constellation  repre- 
sented by  a  bull,  and  it  is  possible  that  Zo-Aan  ("Zoan")  is 
an  Egyptian  name  of  the  city,  as  Gide-Aon  seems  also  this 
Aan  of  Horus. 


PRELIMINARY  SECTION  33 

elect  could  enter  it  (comp.  ''ferry-boat,"  Aa- 
Ber-ah,  2  Sam.  19:18).  Pa-Sa'^h  or  ''the  Tra- 
verser" is  "the  Pass-over"  in  Egyptian,  and 
a  Spring  festival  of  the  Sun;  evidently  min- 
gled with  the  Maz-eth  or  "finding"  of  Osiris, 
rendered  "unleavened"-bread,  and  perhaps  with 
the  Spring  festival  of  the  "Delivery  of  Isis," 
though  the  two  latter  were  more  human  or 
man-god  concepts  as  compared  in  other  places 
with  the  return  of  the  Sun  after  its  journey 
through  the  lower  world  or  winter,  as  Adon- 
is was  allowed  to  return  for  half  the  year. 
The  name  Shelom-eh,  usually  "peace,"  also 
means  "to  finish,"  "to  complete,"  and  at 
Memphis  the  third  person  of  the  triad,  son  of 
Pata^'h  and  Se^het  or  Bas-et,  was  Nefar  Tem 
or  the  "good  complete,"  thus  connecting  with 
Tem  the  Sun-set  concept,  of  whom  Raa  says 
"I  am  ''Hepher  at  morning,  Raa  at  noon,  Tem 
at  "evening"  or  Mashel,  which  Ma-Shel  in 
Hebrew  means  both  a  "ruler"  and  a  "parable" 
or  "proverb,"  and  Shel-oM  in  the  name  of  the 
wise  ruler  may  have  some  connection  with  this 
word.  As  a  builder  he  must  be  classed  with 
worker  or  creator  concepts  like  Pata^'h.  But 
another  aspect  of  the  third  person  at  Mem- 
phis was  that  son  of  Pata^'h  called  I-em- 
''Hetep  or  "Coming-in-Peace,"  and  in  Hebrew 


34  EGYPT  AND  ISRAEL 


"peace"  is  Shelom.  I-em-'^Hetep,  the  I- 
Mouthes  of  the  Greeks,  was  recognized  by 
them  as  ^skulapi-os,  the  wise  and  the  healer, 
a  son  or  aspect  of  Apollo;  but  in  Egypt  he 
seems  an  aspect  of  IVhut  or  ''Thoth."  The 
name  Ashekel-on  or  "Askel-on,''  a  town  of 
Philistia,  indicates  that  ^sekel-Api-os  was  a 
familiar  name  there,  and  Aaz-ah  or  "Gaza" 
may  be  the  Egyptian  word  Uzaa  or  "weigher," 
the  Hebrew  Shekel  or  "weigh,"  for  Ta^'hut  was 
the  "weigher-of-words,"  and  Te^'h  in  Egyp- 
tian also  means  "weight,"  and  Te^h  was  per- 
haps Dag-on  (Te^h-on)  ;  though  if  Dag-on  was 
of  "fish"  or  Dag  form  he  would  more  directly 
connect  with  Ea  or  Hoa  and  Nin  on  the 
Euphrates,  deities  of  the  fish  form,  though  in 
Chaldaic  Sakkul  means  the  same  as  Ma-Leach 
or  "angel,"  divine  "workman,"  in  Hebrew, 
the  same  that  Thoth  was  and  ^'Heram  of  Tyre, 
and  the  Greek  Herm-es;  hence  Pap  Sakul  was 
the  Chaldean  herald  of  the  gods ;  and  yet  Hab 
or  Pa-Hab,  "the  Messenger,"  and  so  Phoeb-us 
a  name  of  Apollo,  was  the  most  frequent  name 
of  Ta^'hut,  and  the  expression  as  to  Shelom-eh, 
"and  Jehoah  A-Hab  him"  or  "loved"  him,  is 
significant  in  this  connection.  The  identifica- 
tion of  Shelomeh  with  I-em-'^Hetep  is  recalled 
by  a  song  that  was  sung  in  the  temple  of  Ontuf 


PRELIMINARY  SECTION  35 

(Budge,  vol.  I,  p.  524),  a  stanza  of  which 
reads  "I  have  heard  the  words  of  I-em-^'Hetep 
and  of  ^'Heru-Daad-Aa-f,  which  are  frequently 
repeated,  but  where  are  their  places  this  day? 
— Their  walls  are  overthrown,  their  places 
have  no  longer  any  being,  and  they  are  as  if 
they  had  never  existed. — No  man  cometh  to 
tell  us  what  manner  of  beings  they  were,  none 
telleth  of  their  possessions,"  &c. ;  all  in  the  pes- 
simistic vein  of  the  Ecclesiastes,  but  from 
which  it  must  seem  the  two  were  wise  men  of 
letters.  In  other  places  ""Heru-Daadaa-f  is 
called  royal  son,  and  he  is  said  to  have  dis- 
covered a  famous  manuscript  under  the  feet 
of  a  statue  of  Thoth;  but  his  name  recalls  the 
"mandrakes''  or  Daadaa  sent  for  by  Raa  to  re- 
new the  race  of  mankind,  hence  the  Doda-im 
that  Reuben  gave  Ra^'hel,  and  so  Dad  or 
"David"  means  the  amorous,  the  generator, 
while  ordinarily  Daadaa  in  Egyptian  would 
mean  the  "two-fold-Giver,"  hence  Osar-Daa- 
daa  or  Deddu  seems  the  De-us  of  the  Latins. 
But  of  the  amorous  Shelom-eh  it  is  said  "and 
Jehoah  A-Hab  him,"  and  sent  Nathan  to  name 
him  Je-Did-Jah,  "beloved-of-Jehoah,"  and 
Nathan  means  "gift,"  "giver;"  but  this  must 
seem  a  singular  combination  of  the  Hebrew 
and  the  Egyptian,  and  of  love  and  the  giver; 


36  EGYPT  AND  ISRAEL 

further  explained  by  the  Egyptian  words  De-t 
or  ''hand"  and  Du-t  or  ''desire,"  while  A-Hab 
or  Hab  in  Hebrew,  in  the  sense  of  loving  or 
nourishing,  becomes  synonymous  with  Ab  or 
"father"  or  "teacher,"  so  that  the  Hab  or  "Ib- 
is" is  yet  called  Aboo  Hannes  or  "Father 
Hannes"  in  Ethiopia  and  Aboo  or  "father" 
of  the  sick  in  Egypt,  and  the  stork  is  "father 
of  the  shoe";  as  from  the  wise  Ta^'hut  it  may 
be  that  we  derive  the  Greek  w^ord  Diakon, 
English  "deacon,"  just  as  the  Philistine  Da- 
gon  was  an  aspect  of  Ta'^hut  or  ^skulapios; 
while  from  Du-t  or  "desire"  or  from  Tet  or 
"handmaid"  we  have  A-Pha-Raa-Di-te,  "Aph- 
rodite," the  "love"  or  "handmaid"  of  Pha-Raa 
or  "the  Sun,"  which  seems  the  Epherath-ah 
whose  shrine  was  at  Beth  Le^'h-Em,  otherwise 
Mat-t  or  "beloved"  in  Egyptian,  and  so  Naa- 
Ami  calls  herself  Mara  or  "Mary,"  mother 
or  nurse  of  Aob-Ed,  which  as  Ab-Du  is 
Egyptian  for  "heart's-desire,"  the  chief  shrine 
of  Osiris  being  Ab-Du  or  "Abyd-os;"  and  so 
in  classic  legend  Myrrha  or  Mary  is  mother  of 
Adon  or  Adon-is. 

14.  Shelom-eh  or  le-Did-Jah,  made  the 
son  of  Dad  or  David,  as  ''Her  or  Horus,  though 
a  much  older  concept  than  Osar  or  Osiris,  is 
made  his  son,  may  be  from  his  name  an  epony- 


PRELIMINARY  SECTION  37 

mous  Deity  or  man-god  of  Jeru-Shalem.  She- 
lom-eh  may,  indeed,  with  all  his  wealth  and 
wives  and  wisdom,  be  an  expansion  of  the  so- 
lar hero  David,  as  appears  in  I.  K.  8:66.  In 
the  Ruth  (4:20-21)  we  have  Salem-ah  as  son 
of  Na^'hash-on  or  "enchanter,"  and  father  of 
Bo-Aaz;  and  one  of  the  pillars  of  the  Chal  or 
"temple"  that  Shelom-eh  ie-Chal  or  "finished" 
was  called  Bo-Aaz,  evidently  BaDaddu  or 
"ram  of  Daddu"  or  Mendes,  called  Pan  by  the 
Greeks,  perhaps  ^s-av  of  Seaire  or  "Sair." 
15.  Without  doing  any  prodigies  or  mir- 
acles, which  would  attest  his  mythical  char- 
acter, yet  Shelom-eh  must  seem  even  a  more 
certain  myth  than  David.  The  conceit  was 
general  among  the  ancients  that  there  had  been 
a  Golden  Age  (comp.  I.  K.  4:20.  25,  &c.)  ;  the 
Greeks  having  this  to  happen  in  the  reign  of 
Kron-os  or  "Cron-us,"  whose  name  Curtius 
says  is  derived  from  Kra,  to  "accomplish," 
which  accords  precisely  with  the  Hebrew  word 
Shelem,  to  "finish,"  and  with  Ie-Chal  or  "fin- 
ished" so  often  used  with  reference  to  the 
building  of  the  temple;  and  the  Greeks  identi- 
fied Kron-os  with  the  Phoenician  El  or  Il-Ma- 
lech,  whose  minister  and  adviser  was  the  wise 
Taut,  whom  Greeks  called  Herm-es,  that  is, 
^'Heram   or   "Hiram,"   while   the   Italian   god 


38  EGYPT  AND  ISRAEL 

Saturn  was  also  considered  the  same  as  Kron- 
os.  In  Egypt  the  star  Saturn,  called  ""Heru- 
Ka  or  "Horus  the  Bull,"  of  which  Horus  was 
deity,  was  depicted  as  a  man  with  the  head  of 
a  Ka  or  ''bull,''  and  the  Rabbins  say  that  Mo- 
lech,  to  whom  at  Jerushalem  children  were 
sacrificed,  had  the  head  of  a  bull;  but  the 
Akkadian  name  of  this  star  was  Sak-Ush,  the 
Assyrian  name  was  Chavvan,  which  latter  ex- 
plains the  famous  passage  of  the  Amos  (5  126), 
*'Ye  have  borne  the  Sichuth  of  your  Malech 
and  Chivvan  of  your  images,  star  of  your 
god,''  &c.,  which  seems  to  connect  Molech  or 
Kron-os  with  this  star,  for  Sak-Ush  means  in 
Akkadian  "chief-lofty,"  Chivvan  in  Hebrew 
is  the  ''erect,"  while  the  Septuagint  interprets 
Horus  or  the  god  and  planet  Saturn  as 
Chivvan  by  the  word  Rem-Pan  or  "high- 
chief,"*  and  in  the  Samaritan  version  Chivvan 
is  rendered  the  planet  Saturn;  for  the  Chal- 
deans, Lenorman  says,  deemed  Saturn  the 
leader  and  highest  of  the  planets.  In  Egypt 
it  was  ""Heru  or  "Horus,"  the  last  of  their  god- 
kings,  who  reigned  during  the  Golden  Age,  and 
we  see  that  he  was  god  of  this  star,  and  that  it 
was  called  ^'Heru  Ka.     Thus  the  identity  of 

*Pin-oth  or  "chiefs"  (Judges  20:2;  1  Sam.  14:38,  etc.). 


PRELIMINARY  SECTION  39 

Shelom-eh  with  Kron-os  or  El-Malech  are 
more  than  probable.  This  "peace  on  Earth'' 
&c.  is  the  Messianic  hope  (Micah.  5:2;  comp. 
Shelom,  v.  5),  the  Christian  "New  Jeru-Sha- 
lem'';  the  "Moslem"  or  Ma-Shelem,  that  is, 
"Islam"  or  I-Shelam,  of  the  Arabs,  taught  by 
Mo-'^Hamed,  as  of  old  peace  was  sought 
through  the  ""Hemed-ath  of  Israel  (i  Sam.  9: 
20). 

16.  Many  other  instances,  equally  fla- 
grant, of  the  incorrect  rendering  of  names  will 
be  pointed  out  in  this  volume.  If  everyone 
was  familiar  with  the  original  Hebrew  this 
would  count  for  little;  otherwise,  in  cases 
where  the  reader  is  acquainted  only  with  other 
ancient  languages  and  literature,  he  is  es- 
topped by  these  errors  from  investigations 
which  when  approached  from  an  unbiased 
basis  would  tend  to  relieve  the  secular  narra- 
tives of  the  Bible  of  much  of  that  isolation 
which  it  is  so  generally  assumed  that  they 
possess,  and  which  all  experiences  of  society, 
all  study  of  human  institutions,  go  to  show  is 
largely  devoid  of  such  foundation. 


SECTION  I 

I .  The  origin  of  the  name  I-Sera-El  is  prob- 
ably Egyptian.  The  name  ^Har-u  or  S^ar-u* 
was  appHed  by  Egyptians  to  some  portion  of 
Palestine,  and  from  Shar-u  we  seem  to  have 
the  word  Syr-ia,  and  perhaps  Shar-on.  Sheru- 
-El  would  be  the  *'Syrian-God/'  and  hence  the 
Bene  I-Sera-El  or  Aam  I-Sera-El  were  chil- 
dren or  people  of  the  Syrian-God.  Even  after 
the  overthrow  of  the  little  monarchy  around 
Shechem  and  Samaria,  and  the  carrying  away 
of  the  Israelites,  B.  C.  720,  to  the  Euphratic 
countries,  where  they  forever  disappeared  from 
history,  the  Jews  at  Jerushalem  claimed  the 
name  Israel  as  if  it  was  their  own,  and  their 
writers  speak  of  Jehoah  as  God  of  Israel.  But 
these  writers,  in  giving  their  account  of  the 
Kingdom  of  Israel,  which  they  say  was  es- 
tablished by  Jereboaam  who  came  out  of 
Egypt,  about  B.  C.  950,  are  positive  in  the  as- 
sertion that  not  one  of  the  Kings  of  Israel 
worshipped   Jehoah;    and    these   scribes,    who 

*  The  '^H  and  S^  of  the  Egyptian,  Wilkinson  and  others 
say,  are  interchangeable. 


EGYPT  AND  ISRAEL  41 

wrote  of  these  Israelites  some  three  centuries 
after  their  disappearance,  say  (2  K.  17:3 — 23) 
they  served  Gillul-im  and  Ba-Aal,  &c.,  these 
Gillul-im  not  being  *'idols,"  perhaps,  but  a  form 
of  the  Arab  word  "Ghoul." 

2.  The  political  union  of  these  Israelites 
with  the  people  at  and  south  of  Jerushalem  is 
stated  to  have  ended  about  five  hundred  years 
before  the  return  of  ^zeraa  and  Ne^'hemiah, 
and  to  have  lasted  only  during  the  reigns  of 
the  divine  David  and  the  impossible  Shelomeh ; 
a  misty  and  ecclesiastical  past,  with  which  his- 
toric facts  are  little  to  be  reckoned.  Even  in 
that  account,  however,  the  scribes  at  Jerusha- 
lem show  that  the  Jehud-im  or  Aabera-im  were 
not  in  political  union  with  the  Iserael-im,  but 
were  allies  of  the  Philistines  (i  Sam.  14:21) 
till  considered  treacherous  (29:3);  indeed, 
we  read  (13:7)  ''And  the  Aabera-im  they  Aa- 
ber  the  Jordan,  a  land  of  Gad  and  Gile-Aad,'' 
so  that  it  seems  the  earliest  locality  of  the 
''Hebrews"  was  the  mountainous  region  called 
the  Aabera-im,  somewhat  southeast  of  the 
Dead  Sea. 

3.  One  account  (2  Sam.  24:20)  has  it 
that  these  "Hebrews"  took  possession  of 
Jerushalem,  for  "Araven-ah  saw  the  King  and 
his  servants  Aabera-im  going  up,"  &c. ;  but  the 


42  EGYPT  AND  ISRAEL 

several  accounts  of  the  occupation  of  Jerush- 
alem  (2  Sam.  5 :6-8;  Josh.  15 163;  Judges  i  :2i) 
leave  the  impression  that  the  old  hill  tribe 
Je-Bus-i  were  the  main  element  of  the  town's 
population;  accounts,  however,  of  events  ante- 
cedent to  the  historic  period,  and  scarcely  to 
be  dealt  with  under  that  head. 

4.  But  we  may  see  that  the  claim  of  these 
several  peoples  to  be  called  Israelites,  no  mat- 
ter what  the  name  of  their  tribal  or  city  deity, 
would  arise  from  the  fact  that  I-Sheru-El  was 
god  of  the  land,  and  perhaps  had  a  lion  aspect 
(2  K.  17:24-26),  like  Malach-Aareth  the 
''skin-king"  at  Tyre.  All  who  recognized 
themselves  under  this  Egyptian  name  of  Syria 
as  Syrians  would  consider  the  god  of  the  land 
as  their  common  ancestor;  while  Sar-ah  or 
A-Sher-ah,  feminine  of  I-Sera-El,  was  the 
common  ancestress.  Jeroboaam,  said  to  have 
dwelt  in  Egypt,  who  built  Shechem,  or  prob- 
ably renamed  it  for  SeMiem  or  Leto-polis  in 
Egypt,  where  the  Shechem  or  "shoulder"  of 
Asar  or  "Osiris"  was  buried,  was  likely  to  give 
his  people  an  Egyptian  name,  or  retain  a  name 
which  that  people  had  given  the  country ;  but 
this  view  might  suggest  that  I-Sera-El  was 
Asare-El  or  "Osiris"  himself;  and  the  state- 
ment that  the  bones  of  Joseph  were  brought  out 


EGYPT  AND  ISRAEL  43 

of  Egypt  by  Bene  Isera-El  and  buried  at 
Shechem  tends  to  support  the  Osiris  opinion, 
for  Joseph  is  made  son  of  Isera-El.  Either 
view  would  support  the  case  of  the  continuance 
of  the  name  I-Sera-El  after  the  deportation  of 
the  Israelites.  Besides,  Sar  means  "prince"  in 
both  Egyptian  and  Hebrew,  and  Osiris  had 
the  name  Sar,  while  the  god  Raa  declares  him- 
self Sar-son-of-a-Sar.  And  the  tablets  found 
lately  at  Tel  Amarneh,  between  Memphis  and 
Thebes,  prove  that  the  Egyptians  were  in  pos- 
session of  Palestine  at  the  time  or  shortly 
after  the  Bene  Isera-El  are  supposed  to  have 
gone  there  from  Mi-Zera-im,  and  of  course  dif- 
fused both  their  language  and  religion. 

5.  Howbeit,  I  incline  to  the  view  that  I- 
Sera-El  means  the  Syrian-God.  The  Hebrew 
word  for  Syria  is  Aram,  and  in  one  of  the  con- 
fessions of  faith  (Deut.  26:5)  the  Jew  is  re- 
quired to  declare  "My  father  an  Aram-i  Abed, 
and  went  down  to  Egypt,"  and  was  a  Gar  or 
"Stranger,"  "fugitive,"  there.  This  Syrian 
"Bed-ouin"  or  "wanderer"  might,  by  so  call- 
ing himself,  be  deemed  a  Rem-i  or  "weeper," 
"wailer,"  by  the  Egyptians,  and  their  word 
Aakeb  also  means  "weeper,"  "wailer,"  which 
fact  perhaps  was  known  to  his  biographer, 
since   Ja-Aakob   wept   when   he   met   Ra^'hel, 


44  EGYPT  AND  ISRAEL 

when  he  met  ^sav,  when  he  lost  Joseph,  and 
there  was  great  mourning  at  his  death;  but  if 
this  be  the  legend  we  may  suppose  the  facetious 
author  of  it  was  creating  an  opposite  of  Iza^'hak 
or  ''laughter/'  A  more  subtle  meaning,  how- 
ever, must  attach  to  the  name  of  this  ''weeper'' 
when  we  understand  that  his  story  is  told  after 
the  flight  of  Jo^hanan  and  the  Jews  into  Egypt 
for  fear  of  the  Chaldeans,  as  told  in  what  ap- 
pears to  me  the  oldest  authentic  annals  of  the 
Jews,  the  book  Jeremiah.  The  fierce  anathemas 
and  imprecations  of  the  man  Je-Rem-Jah  to 
prevent  this  Ha-Gar-ah  or  "the  Flight"  seem 
to  me  to  have  originated  these  stories  of  the 
patriarchs  as  well  as  that  of  the  Exodus;  a 
hypothesis  to  which  much  exposition  is  given 
in  this  volume,  as  will  be  observed  further  on. 
6.  That  the  stories  of  Aberaham  and 
Iza^'hak  and  Ja-Aakob  are  late,  and  a  preface 
to  Jewish  conditions,  must  appear  when  we 
find  there  is  no  notice  ever  made  of  the  cave 
Ma-Chepel-ah  save  when  it  is  said  they  were 
buried  there;  far  less  any  pilgrimage  to  it, 
while  the  large  building  which  is  supposed  to 
stand  over  the  cavern  is  assigned  on  architec- 
tural grounds  to  the  time  of  Herod.  The 
Jeremiah  mentions  Ja-Aakob  only  in  passages 
which  have  been  rejected  as  by  a  different  and 


EGYPT  AND  ISRAEL  45 

later  writer,  such  as  io:i-i6;  30: — 33:;5o: — 
52:,  and  I  would  add  46:27-28,  as  well  as 
10:25,  since  both  are  in  the  vein  of  later  con- 
ditions. Both  the  Jeremiah  (31:38)  and  the 
Zechariah  (14:10)  speak  of  the  tower  of  ''Ha- 
nan-El,  buiU  by  Ne^hemiah  (Ne^he.  3:1). 
Abraham  and  Iza^iak  are  mentioned  once,  and 
in  the  interpolated  part  (Jere.  33:26).  Ja- 
Aakob  as  a  ''weeper"  would  be  understood  by 
the  fugitives  in  Egypt,  the  Chaldean  faction 
must  have  thought,  and  so  the  enslavement  of 
his  descendants  was  written  as  a  warning. 
Even  Aberaham  has  Sarah  taken  from  him 
there. 

7.  That  there  is  a  long  story  of  David, 
and  that  he  is  mentioned  several  times  by  the 
"prophets"  is  explained  by  the  fact  that  the 
name  of  Jerushalem  was  City  of  David;  yet 
the  details  of  the  story  of  this  eponymous  hero 
seem  suggested  by  the  Ezekiel,  which  has  four 
or  five  remarks  as  to  "mv  servant  David,"  who 
when  scattered  Isera-El  shall  be  gathered  to- 
gether (34:12-13)  is  to  be  a  shepherd  and  a 
prince  and  a  king  (34:23-34;  37:24-35),  and 
so  when  the  history  was  afterwards  written 
David  was  made  all  these. 

8.  But  in  the  Jeremiah  the  expression 
"brought  out  of  Mi-Zera-im"  is  found  several 


46  EGYPT  AND  ISRAEL 

times,  and  in  the  regular  parts.  Zer  or  Ma- 
Zer,  as  explained  herein,  means  ''adversary," 
''enemy,"  or  "trouble"  generally;  the  Lamen- 
tations (i  13)  using  Me-Zera-im  as  an  evil  con- 
dition or  "straits,"  and  (v.  5)  Zar-ei  and 
Zar;  with  which  compare  a  woman  Me-Zer- 
ah  (Jere.  48:41;  49:22).  The  Jeremiah's 
"brought  ye  up  out  of  Mi-Zera-im"  (2:6,  18, 
&c.)  was  not  a  name  of  Egypt,  nor  intended 
in  places  as  a  reference  to  Egypt,  but  to  any 
place  or  condition  the  Latin  word  Miser  or 
"miserable"  now  expresses,  since  it  seems  the 
Hebrew  word;  but  the  Jeremiah,  having  ap- 
plied the  word  to  the  "wretched"  situation  in 
which  the  fugitive  Jews  under  Jo'^Hanan 
would  find  themselves,  the  word  seems  to  have 
been  applied  in  the  subsequent  Pentateuch  and 
other  books;*  always  bearing  in  mind  the 
postulate  that  the  Jeremiah  is  the  oldest  of 
the  historic  books.  Brought  ye  out  of  troubles 
or  from  enemies  is  what  every  deity  is  sup- 
posed by  the  devotee  to  do.  The  L  Isaiah  and 
the  Ezekiel  are  as  silent  as  to  Aberaham  and 
the  bondage  in  Egypt  as  their  leader  the  Jere- 
miah, and  so  are  the  minor  prophets,  save  in 

*The  city  Tanis,  as  the  Greeks  called  it,  on  the  Egyp- 
tian frontier  toward  Judea,  was  the  Zar  or  Zal  or  Zan  of  the 
Egyptian.     Mi-Zer  may  be  from  his  name. 


EGYPT  AND  ISRAEL  47 

two  or  three' instances.  The  II.  Isaiah  (40: 
&c.)  tells  of  Abram  and  Sarah,  and  of  Noa^'h, 
for  the  Genesis  must  have  appeared  during  the 
Captivity  or  soon  after,  but  this  fragmentary 
part  of  II.  Isaiah  is  earlier  than  the  Exodus, 
since  the  only  sojourn  in  Egypt  it  has  heard 
of  (52:4)  is  that  of  which  the  Jeremiah  (42:- 
15:19;  43:7-11)  threatens  the  fugitives  from 
before  the  Chaldeans ;  and  yet  a  still  later  poem 
of  the  Isaiah  (63:11-14)  is  after  the  story  of 
Msheh  has  appeared.*  An  addendum  to  the 
Jeremiah,  chapters  50: — 51:,  relating  the 
overthrow  of  Babylon  by  Cyrus,  speaks  of 
Sodom  and  Aamor-ah,  showing  that  the 
Genesis  had  been  written;  but  the  mention  of 
Msheh  (15:1)  in  a  sermon  which  appears  to 
have  been  written  shortly  after  the  Captivity 
begun  (v.  14),  or  after  the  fugitives  were  in 
Egypt  (comp.  16:13;  17:4),  indicates  that  per- 
haps Je-Rem-Jah  himself,  in  Egypt,  had  be- 
gun to  prepare,  as  an  admonition  to  the  im- 
migrant Jews,  an  imaginary  account  of  the 
treatment  of  his  people  in  that  country  some 
nine  centuries  before;  yet  neither  in  the  Jere- 
miah nor  any  of  the  other  "prophets"  or  rhap- 

*  Verses  12  and  14  use  the  words  eternal  Shem  and  glori- 
ous Shem  as  if  the  name  Msheh  was  reverse  of  ha-Shem  "the 

Name." 


48  EGYPT  AND  ISRAEL 

sodists  save  the  late  copyist  Malachi  do  we 
hear  aught  of  Msheh;  and  the  wonders  done 
in  Egypt  and  at  Sinai  are  as  thoroughly  un- 
known to  them  as  were  the  prodigies  at  the 
birth  and  death  of  Jesus  and  his  miracles  to 
Paul;  and  the  reason  is  that  ^zeraa  and  his 
scribes  had  not  elaborated  these  illustrative 
arguments,  and  they  did  not  then  exist.  But 
I  shall  give  further  facts  as  to  this. 

9.  Aam  Isera-El  or  ''people  of  Isera-EF' 
seems  the  Egyptian  word  Aa-Aam-u  or  ''big 
Eaters/'  which  they  applied  to  the  Arab  no- 
mads. The  word  Shem-ti  or  "movers/'  "com- 
ers/' "strangers/'  was  an  Egyptian  term 
whence  we  have  Shem  the  son  of  Noa^'h  as 
father  of  all  the  Bene  Aaber  (Gen.  10:21) 
or  "passers-through."  The  Jeremiah  (43:5) 
seems  to  mean  that  the  Jews  were  a  collection 
of  fugitives  from  different  nations,  "driven  to 
Ha-Gur  in  the  land  of  Jehudah/'  and  the 
Ezekiel  (16:2-3)  tells  Jerushalem  who  her 
people  were,  descendants  of  Amor-i  and  ^'Hit- 
ith.  The  observance  called  Pa-Sa'^h,  Egyptian 
for  "the  Flight"  or  "journey,"  was  a  Spring 
festival  at  the  beginning  of  the  Jewish  year, 
and  evidently  of  like  origin  with  Ha-Gir-ah  or 
"the  Flight"  which  in  July  begins  the  Arabian 
year;  but  the  Jews  associate  their  observance 


EGYPT  AND  ISRAEL  49 

with  their  supposed  flight  from  Egypt,  and  the 
Arabs  associate  the  He-Jir-ah  with  the  flight 
of  Mo'^hammed,  which  occurred  Sept.  13.  The 
Arab  observance  must  be  ancient,  as  the  Jew- 
ish story  of  the  Arab  ancestress  Ha-Gar 
shows.  It  may  be,  however,  that,  as  the  Egyp- 
tian harvest  is  in  Spring,  Pa-Sa^'h  or  "the 
Field'  is  the  Hebrew  observance  Pa-Sa^'h, 
which  would  explain  the  curious  passage  ''And 
they  did  eat  of  the  xA^abur  of  the  land  on  the 
morrow  after  the  Pa-Sa^h"  (Josh.  5:11),  for 
Aabur  or  "pass-over"  is  not  elsewhere  ren- 
dered "old  corn";  besides  which  Gerah  is 
"grain"  in  Hebrew,  Gar-on  is  rendered 
"threshing-floor,"  and  the  Latin  word  Gran- 
um  or  "grain"  may  be  thus  derived.  The 
word  Sa^h  or  "field"  seems  to  me,  none  the 
less,  to  be  the  harvest  festival  of  the  Jews 
called  Such-oth,  the  Greek  O-Socha-phoria, 
both  celebrated  in  Autumn;  but  the  Greeks 
connected  their  observance  with  Dionysus, 
with  whom  they  identified  Asar  or  "Osiris." 
Chapter  69  of  the  Egyptian  Book  of  the  Dead 
says  "I  am  Osiris ;  *  *  *  j  ^^n  Sa^'h,  who 
travels  over  his  realm,  and  who  journeys  be- 
fore the  stars,"  &c,  and  Sa'^h  was  the  giant 
constellation  Orion,  which  came  with  the 
beneficent  inundation  in  the  month  July.  Amid 


50  EGYPT  AND  ISRAEL 

these  several  terms  it  is  difficult  to  aver  that 
the  Jewish  celebration  did  not  refer  to  some 
sort  of  flight  or  journey,  as  Aaber  also  does; 
but  the  Ezekiel  (45:21),  the  sole  prophetic 
book  that  mentions  the  Pa-Sa^'h,  and  written 
much  more  than  a  century  before  the  book 
Exodus,  gives  no  historic  reason  for  the  ob- 
servance, though  it  seems  clear  the  author  had 
not  heard  of  any  enslavement  in  Egypt,  since 
in  its  several  chapters  given  to  the  motive  for 
that  country's  ruin  Jehoah  says  (29:6-7)  this 
ruin  was  because  it  had  been  a  staff  of  reed  to 
Beth  Iserael;  that  is,  had  failed  to  support 
them  against  Chaldea,  as  its  leader  the  Jere- 
miah (37:6)  had  said;  but  in  another  passage 
Ma-Zera-im  is  given  to  Nebuchadnezzar  for 
his  service  wrought  for  Jehoah  against  Zur 
(Ezek.  29:17-20),  the  play  of  words  in  this 
instance  being  Ma-Zur  or   "from  Tyre''    (v. 

18). 

10.  As  I  suggest  herein,  the  origin  of 
Pa-Sa^'h  as  a  political  observance  very  prob- 
ably arose  from  the  "passage"  of  Pharaoh 
Nechoh,  and  the  defeat  and  death  of  Joshi- 
Jahu  at  Megiddo,  for  lamentation  for  him  was 
made  an  ordinance  in  Iserael  (2  Chr.  35  124- 
25),  says  the  later  history,  and  this  by  Je- 
Rem-Jah  and  the  Chaldean  faction,  that  is,  the 


EGYPT  AND  ISRAEL  51 

Jehoists,  who  are  particular  in  saying  that 
Joshi-Jahu  kept  the  Pa-Sa'^h;  and  his  words 
(v.  23)  ''The  Aabir-un-i,  for  I  am  sore 
wounded/'  coupled  with  "And  they  ia-Aabir- 
uh  him/'  Aaber  meaning  "pass-over/'  are  evi- 
dence in  this  direction;  for  his  words  seem  to 
mean  "The  passing-away  of  me/'  which,  as 
the  first  Jehoist  King,  made  him  a  saint,  and 
the  event  a  yearly  observance ;  for  the  Chaldean 
or  Jehoist  faction  finally  prevailed,  and  learned 
to  detest  Egypt,  wherefore  Nebuchadnezzar 
was  "my  servant"  (Jere.  43:10)  despite  his 
destruction  of  Jerushalem  Pa-Sa^'h  is  thus  con- 
nected with  Egypt,  if  it  connects  with  the  death 
of  Joshi-Jahu;  and  that  the  two  words  Pasa^'h 
and  Nechah  are  both  rendered  "lame"  when 
Mephi-Besheth  or  "Memphis-Shame"  (as  lame 
like  the  figures  of  Pata'^h  or  ""Hephses-tos  at 
Moph  or  Memphis;  2  Sam.  4:4)  was  let  fall 
by  his  nurse,  who  fled  in  ''Hephez  (comp.  Ex. 
12:11;  Deut.  16:3),  implying  "fright"  as  well 
as  "haste";  these  words,  I  say,  coupled  with 
the  connection  of  "all  Iserael  they  ne-Behal" 
(2  Sam.  4:1)  with  the  "God  bade  me  Behal" 
(2  Chr.  35:21)  of  Pharaoh  Necho,  and  the 
"the  Aabir  me"  of  Jeshi-Jahu,  lend  ^strong 
support  to  my  opinion  that  the  old  Spring  ob- 
servance Maz-oth  had  united  with  it  this  his- 


52  EGYPT  AND  ISRAEL 

toric  event.  It  is  at  least  as  easy  to  allude  to 
Nechoh  in  the  story  of  Mephi-Besheth  as  to 
Jeshi-Jahu  the  son  of  David  two  centuries  and 
a  half  before  his  reign  (i  K.  13:1-2);  and 
Elohim  who  bade  Nechoh  "make  haste"  was 
of  course  Pata'^h  at  Memphis.  And  there 
might  be  some  further  reference  to  Necho  in 
the  celebration  the  returned  Jews  called  the 
Suchoth  when  they  generously  sent  a  portion 
to  Ain  Nach-on  or  he  for  whom  "nothing-is- 
prepared,"  correctly  the  ''not  erecf  (Nehe. 
8:10).  Further  remarks  will  appear  herein 
on  this  subject,  but  it  must  be  seen  that  be- 
tween a  miraculous  and  impossible  Exodus 
and  the  historic  Megiddo  there  is  much  in 
favor  of  the  probable  fact  in  place  of  the  ec- 
clesiastic fancy.* 

II.  The  zealous  Jeremiah  (39:8)  will  not 
admit  that  his  Chaldean  friends  burnt  the 
house  of  Jehoah,  as  stated  elsewhere  (2  K. 
25:9;  comp.  Ezra.  3:6;  4:1),  and  has  this 
house  existing  after  the  destruction  of  the 
town   (Jere.  41:5-9).     The  statement  in  the 

*  It  is  worthy  of  note  that  when  the  crops  of  the  Egyp- 
tians were  plagued  it  is  said  the  flax  and  the  barley  were 
Nech-ath-ah  *  *  *,  but  the  wheat  and  the  spelt  not  Necho 
(Ex.  9:31-32),  and  this  because  the  barley  Abib  (the  month 
Nisan)  and  the  flax  Gi-Be-Aol,  while  the  not  Necho  were  for 
Apil-oth;  unusual  words,  in  most  cases,  and  invoking  study. 


EGYPT  AND  ISRAEL  53 

Jeremiah  (52:13)  is  from  the  Kings,  and  is 
not  part  of  the  prophetic  book  properly,  and 
neither  are  chapters  50  and  51  where  the 
writer  tells  of  the  overthrow  of  Babel  with 
much  satisfaction.*  The  Ezekiel  (8:1,  14,  16), 
dating  in  the  sixth  year  of  the  Captivity,  speaks 
of  the  house  of  Jehoah  as  if  it  was  still  stand- 
ing. From  what  the  Ezekiel  says  of  the  kinds 
of  worship  and  the  sacred  objects  in  this 
Beth  Jehoah  it  must  seem  strange  it  was  thus 
called;  and  so  from  other  authority  (2  K.  23:- 
4,  5,  II,  &c.)  we  see  that  it  may  as  well  have 
had  the  name  of  house  of  Ba-Aal  and  Asher- 
ah  and  of  the  Sun.  That  can  scarcely  be 
termed  defilement  (Jere.  7:30)  which  seems 
to  have  been  the  usual  custom;  for  the  con- 
stant heresy  of  the  kingdom  of  Israel  is 
averred  in  the  same  chapter  of  the  kingdom 
of  Judah  (2  K.  17:19).  The  Jeremiah,  the 
oldest  Hebrew  writing,  certainly  calls  it  Beth 
Jehoah  or  Chal  Jehoah  (7:2,  4,  &c.),  and  if 
Jehoah  is  the  Egyptian  Aaa  or  "great''  (Ai  in 
both  Chaldaic  and  Hebrew),  Beth  Aaa  may  be 
like  Phar-Aoh,  which  very  high  authorities 
now  say  was  a  title  taken  by  the  Hebrew  from 
Per  Aaa  or  "house-great'';  but  I  suggest  the 

*  And  see  the  interpolation  at  Jere.  25:11. 


54  EGYPT  AND  ISRAEL 

Egyptian  words  J-Uaa  or  the  ''Coming- 
One"  ;  in  either  of  which  cases  Jehoah  as  a  per- 
sonahty  may  have  been  called  so  from  the 
name  of  the  temple  at  Jerushalem,  in  which,  as 
the  chief  house  of  worship,  almost  any  aspect 
or  name  of  Deity  might  be  worshipped  till  the 
rise  of  Jahvism  in  the  time  of  Je-Rem-Jah  and 
Joshi-Jahu  (but  comp.  Ezek.  8:),  or  the  en- 
forcement of  it  after  the  return  from  Captiv- 
ity, w^hen  the  Beth  or  Chal  at  Jerushalem 
ceased  to  be  a  Pantheon.  The  Jeremiah*,  nor 
other  of  the  rhapsodist  books,  have  heard  of 
King  Shelomeh  and  his  building.  The  rea- 
son is  that  all  these  books  antedate  the  fanciful 
history;  which  history  makes  Shelomeh  at  the 
dedication  of  his  temple  talk  of  the  Captivity 
and  the  return  from  it  (i  K.  8:33,  46-50); 
and  of  course  the  Ezraic  scribes  indulged  both 
their  fancy  and  their  cupidity  in  embellishing  a 
temple  built  by  ^'Heram,  the  Greek  Herm-es, 
since  they  wished  for  one  like  their  picture. 
Many  of  the  Isaiah  poems  are  later  than  the 
return,  but  none  speak  of  Shelomeh,  though 
one  written  during  the  Captivity  (Cheyne, 
Encyc.   Brit.,  "Isaiah")    has  a  signal  oppor- 

*  The  addendum  chapter  52,  which  mentions  Shelomeh 
(v.  20),  and  taken  from  2  Kings  24:13,  etc.,  forgets  that  al! 
the  utensils  of  Shelomeh  were  carried  oft"  250  years  before 
(1  Kings  14:26). 


EGYPT  AND  ISRAEL  55 

tunity  for  using  his  name.  The  Ezekiel  is 
even  more  noteworthy  in  its  ignorance  of  the 
Shclomeh  house,  since  it  tells  of  a  dream  dur- 
ing the  Captivity  in  which  the  writer  was  taken 
to  the  temple  at  Jerushalem,  the  measurements 
of  which  are  described  in  several  of  the  later 
tedious  chapters.  There  was  a  town,  and  as  a 
town  Jerushalem  must  have  had  one  or  more 
houses  of  worship  before  the  Captivity,  in 
which  case  Je-Rem-Jah  should  have  admitted 
that  "my  servant  Nebu-Chad-Nezzar''  (Jere. 
25:9;  43:10)  destroyed  it,  but  as  he  says 
naught  of  this  it  may  be  inferred  that  there 
was  then  no  house  of  Jehoah. 

12.  I  must  point  out  in  this  place  that  the 
fierce  and  persistent  partiality  of  Je-Rem-Jah 
for  the  Chaldeans  could  only  have  had  its  ori- 
gin in  or  support  from  religious  bias ;  perfected 
as  this  was  at  Babylon  upon  his  successors 
and  disciples.  The  cultus  of  the  saint  or  deity 
Nebo  was  evidently  at  its  height  at  this 
period,  as  attested  by  the  names  of  Nebu-Chad- 
Nezzar,  his  father,  and  the  general  Nebu-Zar- 
Adan,  &c.  Lenormant  states  that  in  both  the 
Assyrian  and  Chaldean  systems  Nebo  was 
father  of  Merodach  or  Marduk,  and  son  of  the 
Earth-god    Ea   or    Hoa;   but    other    evidence 


56  EGYPT  AND  ISRAEL 

shows  that  the  three  were  rather  a  triad;  per- 
haps aspects  of  the  same  concept,  or  the  same 
ideal  in  different  towns  or  times.  Yet  the 
cylender  of  Sargon,  who  about  B.  C.  720  de- 
ported idolatrous  Israel,  speaks  of  the  chief 
triad  Anu  and  Bel  and  Ea,  and  then  of  Nabu 
as  son  of  the  lord  of  Shikeli  or  "understand- 
ing,'' that  is,  Ea  or  Hoa,  while  Nabu  is  called 
''scribe  of  the  universe,''  "mover  of  all  the 
gods" ;  and  in  other  places  we  find  Marduk  or 
Merodach  called  son  of  Ea  or  Hoa,  and  Abkal 
or  "herald  of  the  gods,"  &c.  The  Jews  had 
been  constantly  worshipping  God  under  the 
name  Ba-Aal  (Jere.  9:14;  11:13,  &c.),  Mo- 
lech,  or  other,  when  we  find  in  the  Jeremiah 
(10:10)  "Je-Hoah  a  true  God  he,  God  of  the 
living,  an  Aolem  Malach,"  &c.,  and  this  is 
followed  by  a  verse  (11)  of  instruction  in 
Chaldaic,  which  tells  the  fate  of  other  gods. 
The  Isaiah  (65:15-16)  follows  in  like  strain, 
as  if  a  new  cultus  was  being  adopted.  It  was 
after  the  triumph  of  the  Chaldean  faction  that 
the  Hexateuch  and  historic  books  were  writ- 
ten. In  these,  and  to  this  day,  the  names  Je- 
Hoah  and  Msheh  the  Nebie  who  disappeared 
at  Nebo  are  the  great  names  of  Judaism;  one, 
perhaps  both,  appearing  as  Maredachai  son  of 


EGYPT  AND  ISRAEL  57 

I- Air  or  "light,"  and  a  man  le-Min-i*  or  of  the 
"true,"  not  "Benjam-ite" ;  and  the  fact  that 
Maredachai  in  this  book  Esther  saves  the 
Jews  from  destruction  without  the  mention  of 
Je-Hoah  seems  to  indicate  that  at  the  time  it 
was  changed  into  a  Jewish  book  the  Jewish 
name  of  Deity  was  other  than  Jehoah,  or  that 
the  Babylonian  Marduk  was  Je-Hoah,  or  that 
they  were  the  same,  for  such  a  great  deliver- 
ance could  not  be  entertained  as  a  fact  in  the 
Oriental  mind  without  reference  to  divine 
agency.  But  the  tomb  of  Bel-Marduk  was 
shown  at  Babylon,  and  he  was  perhaps  consid- 
ered there  as  a  man-god,  yet  he  may  at  some 
other  town  have  been  the  highest  concept  of 
Deity;  and  the  like  may  be  said  of  Nebo  the 
learned;  still,  the  position  and  attributes  of 
each  of  them,  as  well  as  Hoa  or  Ea,  are  recog- 
nized as  generally  corresponding  with  the  po- 
sitions of  Je-Hoah  and  Mardechai  and  Msheh 
in  the  Hebrew  books,  though,  as  compared  with 
the  fierce,  intolerant,  and  blood-thirsty  Jehoah, 
the  Chaldean  Hoa  was  a  far  loftier  concept. 
13.  Previous  to  the  Chaldean  ascendancy 
of  Je-Rem-Jah  and  ^zeraa,  however,  Egyp- 

*Al-amin,  "the  Trusty,"  a  name  given  Mochammed  by 
his  followers,  perhaps  originated  here,  as  also  that  of  Amin- 
ah  his  mother.  Compare  the  Elohe  Amen  of  the  Isaiah 
(65:16). 


58  EGYPT  AND  ISRAEL 

tian  religious  influences  seem  potent  in  Judea. 
Nor  could  this  be  elsewise  if  we  consider  the 
mere  question  of  proximity.  Besides,  as  far 
back  as  about  B.  C.  1500,  that  is,  in  the  sup- 
posed time  of  the  Exodus  and  Msheh,  we  yet 
find  in  the  peninsular  of  Sinai  rock  inscriptions 
of  Thotmes  III  and  his  successor  Amen-'^Hetep 
III,  which  prove  that  the  Egyptians  possessed 
that  region,  and  there  worked  their  captives 
and  their  criminals.  Far  more  than  this,  in 
the  year  A.  D.  1887,  there  were  found  about 
300  clay  tablets  at  Tel  Almarick,  between 
Memphis  and  Thebes,  which  are  reports  to  this 
Amen-'^Hetep  and  his  successor  Amen-'^Hetep 
IV  by  Egyptian  governors  in  Palestine  and 
Phoenicia;  and  this  at  the  precise  date  of  the 
alegoric  Exodus.  Of  course  no  sane  man  can 
believe  that  600,000  men  (Ex.  12 137)  fled  from 
Egypt  and  required  to  be  saved  from  capture 
by  a  prodigy  at  the  sea,  but  it  is  possible  that 
a  body  of  captives  escaped  from  the  quarries 
of  Sinai.  Alexander  of  Macedon  set  out  with 
35,000  men  when  he  conquered  western  Asia 
as  well  as  Egypt.  The  Jews  of  historic  times 
were  fiercely  courageous,  and  their  kinsmen 
of  Tyre  and  Carthage  were  obstinately  brave; 
insomuch  that  it  seems  facetious  to  assert  that 
this  600,000  needed  an  angel  and  a  terror  and 


EGYPT  AND  ISRAEL  59 

a  hornet  (Ex.  23:20,  2^,  27,  28)  to  protect 
them  in  their  flight.  The  infantile  aspect  of 
the  Exodus  and  its  prodigies  reaches  its  amus- 
ing climax  when  we  are  told  that  at  the  order 
of  Jehoah  the  Nile  flowed  blood  for  seven 
days,  and  that  the  only  effect  of  this  marvel  on 
the  Egyptian  King  was  to  cause  him  to  retire 
into  his  house.  It  seems  probable,  withal,  as 
the  mountain  Sinai  or  ''Horeb-ah  was  the 
''mountain  of  Elohim"  (Ex.  3:1),  and  as  the 
laws  are  alleged  to  have  been  there  given,  that 
this  region  had  some  connection  with  Jewish 
annals. 

The  treatise  of  Josephus  against  Apion 
gives  the  names  of  several  foreigners  who  give 
some  account  of  the  Jews.  The  date  of  none 
of  these  writings  is  stated.  The  preparation 
of  the  Septuagent  at  Alexandria  was  scarcely 
needed  to  call  attention  to  Jewish  claims  when 
under  the  Ptolemys  many  of  that  faith  were 
prominent  and  prosperous  in  Egypt,  yet  it 
must  have  been  prepared  before  Manetho 
wrote,  since  he,  an  Egyptian,  of  uncertain 
date,  was  probably  angered  by  its  audacious 
pretensions  and  its  reflections  on  Egypt,  and 
hence  fell  into  the  error  of  reviving  some  old 
scandals  against  the  Jews.  It  was  from  Man- 
etho probably  that  Tacitus  and  perhaps  Strabo 


6o  EGYPT  AND  ISRAEL 

derived  their  statements.  But  historians  and 
geographers  among  the  Goi-im  or  "Gentiles" 
were  doubtless  first  attracted  to  the  Jewish 
state  by  the  bloody  and  successful  resistance 
made  by  that  people  to  the  insults  and  oppres- 
sions of  Antiochus  Epiphanes  Theos  (Ba-Aal 
Piphi-oth  or  "teeth,"  Isaiah  41:15). 

14.  Ancient  Egyptians,  arrogant  towards 
foreigners,  seem  to  have  regarded  the  moun- 
tainous regions  and  deserts  of  North  Arabia 
and  Syria  as  if  inhabited  by  ruffians  and 
marauders  or  even  ogres.  The  name  Pe-Le- 
Shet  (whence  the  Greek  name  Palaistin),  ap- 
plied by  the  Hebrews  to  the  "Philistines," 
seems  the  same  as  the  Egyptian  religious  Pa- 
Le-Seta-u  or  "the  mouth-of-Passages"  to  the 
Under- world;  hence  their  city  Aam  or  "de- 
vourer,"  at  the  extreme  frontier,  was  called 
by  some  name  which  the  ancients  had  as  Pe- 
lusium,  and  I  think  it  was  this  Pe-Le-Seta-u ;''' 
and  the  Luten-u  or  Ruthen-u  appear  as  Syrians 
in  some  of  the  inscriptions.  And  yet  the  rec- 
ords still  existing,  left  by  Thotmes  III.,  who 
claims  that  he  subdued  Syria  as  far  as  the 
Euphrates,  as  did  his  father  Thotmes  L,  show 
by  their  lists  of  trophies  and  spoils  that  the 

*Re-Seta-u  in  most  English  renderings,  but  R  and  L 
are  the  same. 


EGYPT  AND  ISRAEL  6i 

Luten-u  who  chiefly  opposed  him,  were  ad- 
vanced in  the  arts.  His  son,  Amen-^'Hetep  II, 
the  inscriptions  show,  captured  Ninevah.  At 
this  period,  that  of  Jehoshuaa  as  beheved,  the 
Egyptians  possessed  Palestine  for  many  years, 
and  it  is  at  this  time  Budge  thinks  the  cultus 
of  Ba-Aal  was  introduced  into  Egypt ;  Thotmes 
also  erecting  a  temple  at  Thebes  to  the  Ca- 
naanite  goddess  Aanath,  probably  "Th-Oan- 
ah  of  the  Philistines''  (Judges  14:4),  wife  of 
Shimesh-on,  and  she  is  depicted  in  places  wear- 
ing a  panther  skin,  elsewhere  with  club  and 
spear  and  shield.  The  cultus  of  Aashtharth, 
the  Hebrew  goddess  Aashtoreth,  also  began 
at  this  period,  and  Budge  says  it  lasted  till 
Christian  times;  but  I  will  make  further  re- 
marks as  to  her  and  to  the  goddess  Kedesh  in 
other  pages.  Of  this  occupation  of  Canaan 
by  the  Egyptians,  the  evidence  of  which  is 
clear,  the  Hebrew  writings  tell  us  naught. 

15.  I  will  also  refer  to  the  extraordinary 
episode  of  the  alteration  of  religion  in  Egypt 
by  Amen-'^Hetep  III.,  supposed  to  be  due  to 
Syrian  influence.  The  reformation  was  from 
the  worship  of  God  as  Amen-Raa,  under  sym- 
bolic beast  forms,  to  the  worship  of  God  as  the 
Sun-disk  or  Aten-Raa.  It  is  possible  that  Ca- 
naanites  then  resident  in  Egypt  were  adherents, 


62  EGYPT  AND  ISRAEL 

maybe  instigators,  of  this  reform,  for  it  can 
be  scarcely  doubted  that  Aten  and  the  Hebrew- 
Phoenician  word  Adon  or  "Lord"  are  the 
same;  whereupon,  at  the  subsequent  triumph 
of  the  old  cultus,  their  heresy  may  have  caused 
persecution  and  subsequent  flight.  Naught  of 
this,  however,  accords  with  the  Bible  story  of 
the  bondage  and  flight  of  Bene  Isera-El.  It 
seems  impossible  that  as  descendants  of  Ca- 
naanites  they  should  be  suspected  of  an  order 
to  destroy  all  the  Canaanites,  but  the  scribes 
probably  explain  this  by  averring  that  Canaan 
was  son  of  ""Ham,  who  is  understood  to  stand 
for  Egypt,  and  hence  the  wholesale  massacre 
of  Canaanites  ordered  by  Jehoah  (Deut.  7:1-2; 
20:16,  17)  may  thus  appear  as  that  of  Egyp- 
tians; yet  this  is  not  the  reason  assigned  for 
the  ferocious  order  (Deut.  7:4;  20:18);  an 
order  ^zeraa,  a  thousand  years  later,  had  not 
heard  of  else  he  would  have  surely  cited  it 
(Ezra  9:1,  &c. ;  later,  Nehe.  13:23-28). 

16.  My  conclusion  is  that  we  cannot  date 
the  Jews  as  a  nationality  or  separate  people 
beyond  the  time  of  ^zeraa  and  Ne^'hemiah, 
and  certainly  Jehoah  as  their  name  of  Deity 
perhaps  originated  with  Je-Rem-Jah  but  did 
not  prevail  in  his  time.  When  carried  into 
Egypt  Jeremiah  (44:14)  told  those  who  fled 


EGYPT  AND  ISRAEL  63 

thither  that  all  would  perish  there,  but  the 
Pelit-im  or  "escapes"  were  safe;  that  is,  those 
who  were  carried  to  Chaldea,  as  we  see  from 
the  Ezra  (9:8;  14-15);  Pelit  in  Egyptian 
meaning  one  who  goes  and  returns,  also  to 
come  forth.  The  scribes  say  Zerubabel  had 
brought  some  49,700  from  Babylonia  about 
seventy  years  before ;  but  this  statement  is  sus- 
picious because  it  was  made  to  fulfil  the  word 
of  Je-Rem-Jah  (Ezra  1:1),  and  a  ''remnant" 
(9:8)  could  scarcely  be  so  many,  especially  as 
only  4600  were  carried  away  some  seventy 
years  before  (Jere.  52:30).  Howbeit,  ^zeraa 
is  said  to  have  set  to  work  to  separate  the 
Jews  from  intermarriage  with  other  peoples, 
which  is  said  to  have  been  accomplished  some 
years  later  (Nehe.  13:3)  when  the  Deuteron- 
omy had  been  written,  doubtless  by  ^zeraa, 
but  certainly  after  the  Captivity  (Deut.  28:37, 
41,  &c.).  The  commandment  Lo  te-Neaph, 
"not  shalt  adulterate,"  that  is,  not  Nup-tual-is 
or  inter-marry  with  other  peoples,  must  also 
have  been  the  product  of  the  restless  ^zeraa 
and  the  scribes  who  wrote  the  Exodus  and 
other  "historic"  books.  And  now  the  shrine 
at  Jerushalem  began  to  have  about  it  a  peculiar 
people. 


SECTION  II 

I.  This  work  of  separation  or  exclusive- 
ness,  with  its  sequence  of  in-breeding,  leading 
in  all  animals  to  a  morbid  or  tense  disposition, 
was  the  great  work  of  ^zeraa  and  his  imme- 
diate successors.  The  promise  to  make  of 
them  a  Segul-ah  people  (Ex.  19:5;  Deut.  7:6, 
&c. )  seems  now  to  have  been  made.  Segul  or 
Segal  is  rendered  "particular,"  ''treasure,''  and 
Gesenius  connects  it  with  Segur  or  "shut-up," 
which  is  Seker  in  Egyptian,  or  Sekel,  a  name 
of  Osir-is  and  of  the  ''Hennu  boat.  It  seems 
to  me  also  to  connect  with  the  Akkad  and  Chal- 
daic  word  Shakkal  or  Shaggil,  which  was 
equivalent  to  the  Hebrew  word  Maleach  or 
"angel,"  "workman";  and  is  depicted  as  a 
smaller  figure  beside  each  Deity;  Pap-Sakul 
being  herald  of  the  gods  (comp.  Charaze,  Dan. 
3:4),  and  connecting  with  Bel-Marduk  and  his 
great  E-Shaggil  or  E-Shakil  at  Babylon,  the 
"house-of-Shaggil."  This  connection  would  im- 
ply that  Bene  Isra-El  was  made  by  Jehoah  the 
communicator  of  his  word  to  mankind,  as  well 
as  his  own  famiHar;  and  so  (Ex.  19:6-9),  after 


EGYPT  AND  ISRAEL  65 

calling  them  his  Segul-ah  people,  "holy  and 
priestly,"  we  find  Msheh  illustrating  this  by 
bearing  messages  from  Jehoah  to  this  people 
and  their  reply  back  to  him.  This  interme- 
diary character,  common  to  the  religions  of  all 
peoples,  is  not  clearly  sustained  by  the  idea  of 
''exclusive"  or  ''peculiar,"  but,  if  Segal  be  a 
variant  of  Shukal  or  Shaggil,  then  both  per- 
haps connect  with  the  Malach  and  Me-Shia'^h 
"Saul,"  correctly  Sha-Aul,  for  Aul  and  the 
Akkad  w^ord  Gal  both  mean  "great,"  "mighty," 
while  the  relation  of  a  monarch  to  his  deity 
was  originally  that  of  a  Shakal  or  Segal.  But 
another  variant  appears  when  Ne'^hemiah 
(2:6)  the  Ma-Shek-ah  or  "cup-bearer"  says 
"the  Shegal  also  sitting  beside  him,"  the  king, 
for  that  this  is  not  "queen"  or  "wives"  (Dan. 
5:2)  the  Daniel  (5:10)  is  evidence;  and  so  the 
Psalm  (45  :g)  speaks  of  daughters  of  Malach- 
un  amid  thy  I-Kiri-oth,  "and  at  thy  right  hand 
stands  a  Shegal  in  Chatam  of  Aophir,"  which 
I-Kiri-oth  is  "precious-ones,"  while  Chatham 
or  Catam  in  this  place,  like  the  "girded  with 
Catham"  of  the  Daniel  (10:5),  must  be  a 
womanly  dress  which  the  Shegal  wore,  and 
hence  perhaps  Catamit-us,  the  Latin  name  of 
Ganymede,  for  the  Isaiah  (13:16),  Zechariah 
(14:2),  and  others  had  already  rendered  the 


66  EGYPT  AND  ISRAEL 

word  Shagal  a  verb  which  continued  to  become 
more  odious  in  appHcation.  The  Neshe-Chelai 
or  "armor-bearer''  of  Sha-Aul  and  Jonathan 
were  perhaps  "men  brides,"*  as  it  is  not  Nesie 
or  "carry."  That  Bene  Isera-El  was  borne  on 
wings  of  eagles  (Ex.  19:4)  by  Jehoah  seems 
further  to  attach  this  curious  passage  to  the 
classic  myth  of  the  divine  waterer,  the  Egyp- 
tian ''H-Num,  so  odiously  perverted  from  a 
beautiful  original;  and  a  reverse  of  the  name 
^Hnem  gives  us  the  Hebrew  Me-Ne^'h  or 
Noa'^h,  who  "walked  a  god,"  while  Hebe  is 
evidently  ""Hapi  or  the  feminine  "Nile";  but  an 
Egyptian  word  for  a  "workman"  is  Mane^'h, 
the  Hebrew  Maleach  in  a  divine  sense. 

2.  And  not  only  was  this  exclusiveness 
that  ^zeraa  insisted  on  illustrated  by  the 
Joshua  stories  of  the  extermination  of  the 
Canaan-i,  but  the  people  of  Moab  and  Aam-on 
were  said  to  be  descendants  of  the  incestuous 
relations  of  Lot  and  his  daughters;  the  Arabs 
were  said  to  be  descendants  of  the  concubines 
Hagar  and  Keturah,  and  the  outcast  ^sav; 
Egypt  was  cursed  in  the  story  of  ""Ham,  of 
whom  Chan-Aan  was  made  the  son. 

*  Neshe  is  perhaps  a  play  on  Anesh  a  "man"  and  Nesh-ah 
a  "woman;"  Ges.enius  referring  Hashie  or  "seduced"  (Gen. 
3:13)  to  this  word.  Chel-ah  is  "bride,"  "spouse,"  "daughter- 
in-law." 


EGYPT  AND  ISRAEL  67 

3.  As  pointed  out  herein,  it  must  seem 
that  the  absence  of  almost  any  mention  of  what 
appears  as  the  historic  parts  and  personages 
of  the  Hebrew  writings  from  the  books  of  the 
prophets  or  rhapsodists  lead  me  to  the  infer- 
ence that  these  latter  are  older  in  most  por- 
tions than  the  historic  parts.  At  what  point  in 
these  narratives  we  are  to  seek  for  something 
authentic  is  very  difficult  to  decide.  The  ac- 
counts of  early  Rome,  claimed  to  have  been 
founded  three  centuries  after  the  period  as- 
signed to  Sha-Aul  and  David,  are  now  rejected 
by  historians.  There  are  no  monuments  or 
inscriptions,  native  or  foreign,  to  invest  the 
Hebrew  narratives  in  their  present  serial  forms 
with  probability.  Certainly  to  the  time  of 
King  A'^he-Ab  the  son  of  Aameri  we  have 
prodigies  and  miracles,  by  Eli-Jahu,  Eli-Shaa, 
&c.,  which  are  fatal  to  historic  accuracy.  Be- 
yond that  period  we  are  merely  in  Wonder- 
land; among  giants  and  genii. 

4.  Stress  is  laid  on  the  Meshaa  stone,  a 
mutilated  slab  found  a  few  years  ago  at  Dibon 
in  Moab.*  This  makes  Me-Shaa  tell  that 
Aameri  the  King  of  Israel  and  his  son  (A'^he- 

*This  stone  is  three  and  a  half  feet  long  and  two  feet 
wide,  with  an  inscription  in  Hebrew-Phoenician,  of  which 
there  remain  thirty-two  lines  and  parts  of  lines. 


68  EGYPT  AND  ISRAEL 

Ab)  occupy  and  afflict  Moab  for  many  years, 
but  that  Me-Shaa  made  Israel  perish  forever. 
Me-Shaa  further  says  that  he  buih  Ba-Aal  Me- 
Aon  and  Kir-Ithan  and  Kir-^'Hah  and  Aar- 
Aar;  and  this  identifies  him  with  Reu-ben  or 
"shepherd-son"  and  Bene-Gad  or  the  "goat- 
children''  (Num.  32:  34-38);  and  he  says  the 
men  of  Gad  had  dwelt  in  the  land  of  Aataroth 
from  of  old,  and  that  the  King  of  Israel  buik 
Aataroth  (comp.  v.  34).  Against  Aataroth 
fought  Me-Shaa  and  took  it,  slaying  all  the 
people,  for  it  was  "a  Rith  to  Chemosh  and  to 
Moab,"  and  he  "brought  back  thence  an  Ari- 
El  of  David-ah,  and  dragged  it  before  Che- 
Mosh" ;  which  Rith  or  Ruth  or  "terror"  (Hosea 
13:1)  was  evidently  a  "lioness"  statue,  as  the 
Ari-El  was  a  "lion-god,"  such  as  Bena-Jahu 
the  grandson  of  a  "man-beast"  slew  (2  Sam. 
23:20),  hence  a  statue  or  lion-form  of  the  fe- 
male David,  say  Did-o,  Ruth,  Bath-Shebaa. 
Me-Shaa  also  boasts  that  Chemosh  bade  him 
go  against  Neb-ah,  where  he  slaughtered  7000 
men  and  women,  "for  to  Aashthor  of  Chemosh 
the  •'Haremeth-ah"  or  vow  to  "utterly-destroy" 
was  in  true  Jeho-Shuaa  manner.  From  Neb- 
ah  he  took  the  Chel-i  of  Jehoah,  and  dragged 
them  before  Chemosh,  &c. ;  Cheli  being  the 
people  or  priests  of  the  Chal  or  "temple." 


EGYPT  AND  ISRAEL  69 

5.  If  this  tablet  is  by  the  Bible  Mesha  its 
date  would  be  about  B.  C.  850.  We  are  told 
that  Aameri  founded  Shomeron  (i  K.  16:24), 
and  he  is  perhaps  an  aspect  of  Ba-Aal  Shamar 
if  not  an  actual  personage;  but  his  name  is 
masculine  plural  of  Aamor-ah,  rendered 
''Gomorr-ah/'  under  which  legend  we  may 
have  the  detested  Shomeron  or  "Samaria,"  and 
its  desired  fate,  for  "the  statutes  of  Aameri" 
and  the  deeds  of  the  house  of  A'^he-Ab  provoke 
a  desolation  (Micah  6:16).  The  Meshaa 
stone  connects  Aameri  with  the  worship  of 
Jehoah,  it  seems,  but  this  text  of  the  Micah 
agrees  with  the  historic  statement  of  his  heresy 
(i  K.  16:25);  and  the  same  narrative  shows 
that  not  one  of  the  Kings  of  Israel  worshipped 
Jehoah.  It  is  from  this  fact,  if  none  other, 
that  we  may  suspect  that  the  Me-Shaa  stone  is 
either  not  genuine  or  is  the  production  of  a 
period  in  later  centuries,  for  it  is  very  doubt- 
ful if  Jehoah  was  the  name  of  Deity  at  Shom- 
eron at  any  time  before  the  Makkabean  revolt. 
But  this  is  not  to  say  that  Jehoah  was  not  the 
name  at  Neb-ah,  which  town  seems  the  Nebo 
of  the  Jeremiah  (48:1,  22)  and  the  Isaiah 
(15:2)  and  the  Numbers  (32:3,  38),  but  if  so 
then  Jehoah  and  the  Chaldean  god  Nebo  (Isa- 
iah 46:1)  would  seem  the  same,  yet  (47:4-6) 


70  EGYPT  AND  ISRAEL 

we  find  them  not  the  same.  The  Neb-ah  of 
the  tablet,  however,  may  be  Neba^'h  (Num. 
32:42),  otherwise  Ken-ath;  but  this  town's 
names  imply  the  worship  of  A-Nup  or  ''A- 
Nub-is,"  as  Neba'^h  means  "to  bark''  and  Ken- 
az  means  a  ''hunter,"  the  Greek  Kuon  or  Kuon- 
as,  meaning  ''dog,"  seeming  involved  as  in  the 
name  of  Chaleb  or  "dog"  and  Ken-az  at 
''Heberon.  But  even  if  the  tribe  Reu-ben  did 
build  Nebo  (32:38;  Me-Shaa  saying  he  built 
Ba-Aal  Me- Aon),  there  is  little  evidence  in  the 
Hebrew  Scriptures  that  Jehoah  was  ever  the 
name  of  Deity  among  them  or  on  that  side  of 
Joredan.  If  we  take  Me-Shaa,  which  has  the 
sense  of  "Saviour,"  as  a  title  of  the  divine  son 
in  Moab,  as  Na'^hash  was  in  Aammon,  Malach 
in  Hebrew,  David  in  Jerushalem,  ^'Heru  or 
"Horus"  in  Egypt,  we  may  solve  the  supposed 
question  of  the  antiquity  of  this  tablet,  and  his 
opening  remark  "I  am  Me-Shaa"  would  ac- 
cord with  the  "I  am  Jehoah"  so  frequent  in 
the  conversations  Jehoah  had  with  his  people, 
and  such  expression  might  have  been  applied 
centuries  before  or  after  the  time  of  Aameri. 
But  no  one  has  ventured  to  suggest,  nor  should 
venture,  that,  because  the  Me-Shaa  tablet  was 
unearthed  by  an  ecclesiastic  it  is  subject  to  sus- 
picion ;  and  the  point  that  cannot  be  reconciled 


EGYPT  AND  ISRAEL  71 

is  that  the  King  of  Israel  was  a  devotee  of  Je- 
hoah,  which  was  never  the  case,  it  seems,  with 
any  of  their  Kings. 

6.  Now  if  at  an  early  period  the  people 
of  Moab  had  such  records  as  this  of  Me-Shaa, 
it  seems  probable  the  Hebrews  might  have  had 
them,  though  the  more  massive  mural  remains 
on  the  east  side  of  Joredan  imply  a  more  ad- 
vanced or  more  powerful  social  organization. 
But  the  association  of  the  Bene  Reu-ben,  per- 
haps "son-of-a-shepherd,''  and  Bene  Gad,  Ged 
meaning  a  "Kid,"  with  the  sheep-owner  Me- 
Shaa,  as  founders  of  the  same  towns,  suggests 
that  the  book  Numbers  was  setting  up  a  claim 
to  Moab  and  Aam-on  some  six  centuries  after 
the  date  of  the  Me-Shaa  stone,  and  this  claim 
probably  based  on  the  Jeremiah  (49:1);  the 
Joshua  (13:15-28)  being  no  older  than  the 
Numbers.  Indeed,  the  Ezekiel  (48:),  some 
two  or  tliree  centuries  before,  had  divided  the 
country,  apparently  for  the  first  time,  placing 
Reuben  northward  and  Gad  at  the  extreme 
south  of  the  land  (vv.  7,  27,  31,  34),  so  that 
Gad  would  be  Seair,  or  border  with  it,  while 
the  Joredan  was  the  eastern  line  of  the  whole 
country  (47:18);  nor  could  this  division  be 
made  for  twelve  tribes  in  the  Exile  time  if  ten 
tribes  had  been  carried  away  a  century  or  two 


72  EGYPT  AND  ISRAEL 

before,  for  the  Ezekiel  professes  to-  be  written 
by  an  exile ;  so  that  the  whole  story  as  to  there 
having  been  twelve  tribes  is  thus  rendered  per- 
plexing. 

7.  A  doubt  has  generated  in  my  mind  that 
the  twelve  tribes  were  rather  a  religious  idea, 
based  on  the  solar  and  lunar  phenomena,  than 
a  historic  fact.  That  the  Sun  was  the  original 
of  Ba-Aal  and  other  Hebrew  names  of  Deity 
there  can  be  little  doubt  (Ezek.  8:16,  &c.).  New 
Moon  and  Sabath  were  equally  sacred.  The 
dream  of  Joseph  (Gen.  37:9-10),  in  which  his 
parents  and  eleven  brothers  were  as  Sun  and 
Moon  and  stars  to  prostrate  to  him,  may  dis- 
play a  knowledge  by  the  writer  that  Joseph  as 
eleventh  son  was  the  eleventh  month  Shebat  or 
Shebad  (January-February),  the  month  of  rain 
and  thick  clouds  on  the  Purat  or  Euphrates, 
and  thus  connecting  nominally  with  the  Egyp- 
tian star  Seped  or  "Sirius,"  which  heralded  the 
inundation  there ;  but  in  the  month  Shebat  the 
celestial  bodies  are  over-shadowed.  The  fourth 
son  of  Ja-Aakob  was  Je-Hud-ah,  and  the 
fourth  month  was  Tam-Uz  (Ezek.  8:14)  as 
with  the  Syrians,  but  the  Shawal  (''Saul")  of 
the  Arabs,  and  the  Duz  of  the  Assyrians  and 
Chaldeans ;  and  it  was  Du-zi  in  the  Shades  for 
whom  Ishtar  made  her  descent  in  the  Chaldean 


EGYPT  AND  ISRAEL  73 

epic,  and  the  same  as  Je-Hud-ah  who  was  res- 
cued by  Eseter  or  Hadas-ah  from  the  Agag 
Haman,  whom  Sha-Aul  or  *'Saul"  had  also 
punished  as  Agag;  the  massacre  of  Aamalek 
being  for  that  he  set  himself  "in  the  way  of 
the  ascent  from  Mi-Zera-im,"  where  doubt- 
less Zer-Esh  the  wife  of  Haman  ruled ;  but  this 
massacre  and  that  of  the  Persians  were  evi- 
dently suggested  by  that  of  Hamon-Gog  in  the 
Ezekiel  (39) ;  and,  in  any  event,  the  identity 
of  Du-zi  and  Jehud-ah  and  Sha-Aul  is  thus 
made  out,  with  "the  Tam-Uz"  also,  as  the  Sun 
of  Summer,  called  Shamash  by  the  Chaldeans ; 
and  so  Shimesh-on  who  like  Jehud-ah  found 
his  deceitful  wife  at  Ti-^\Ien-ath-ah,  the  Egyp- 
tian Ta-Manu  or  "land-of-Sun-set,"  the  place 
where  Jehoshuaa  was  buried  (Judges  2:9); 
for  the  Sun-set  goddess  was  evidently  the 
Hades-queen,  and  easily  Men-ah  the  "por- 
tioner"  of  time,  the  Mene  or  "Moon"  and  Men 
or  "month"  of  the  Greek,  with  many  shrines 
in  Canaan;  and  the  name  A-Lil-at  or  "nights- 
goddess  was  usually  applied  to  her  in  Arabia, 
hence  De-Lill-ah,  the  Egyptian  Lel-et;  and 
Shimesh-on  as  a  lion-slayer  accords  with  Je- 
hudah  as  the  lion  in  the  death-song  of  his 
father  (Gen.  49:9-12);  both  being  aspects  of 
Melach  Aareth  or  the  "skin-king"  at  Tyre,  the 


74  EGYPT  AND  ISRAEL 

Greek  Her-Akles,  the  Egyptian  *^Heru-Akel  or 
"Horus"  under  his  aspect  of  Akel  or  Hon-god. 
The  supplementary  five  days  of  Ja-Aakob's 
children  were  probably  represented  by  the 
daughter  Din-ah,  whose  name  seems  the  Chal- 
dean word  A-Din  or  Ai-Din  ( Dan.  2 : 1 5 ;  7 125  ) , 
"then"  or  "that  time,"  and  connecting  with 
the  harsher  form  A-Dar  or  "enlarged,"  hence 
Ve-Adar  or  "and  Adar"  the  Jewish  additional 
month,  called  by  Egyptians  "additional"  or 
Haru,  whence  perhaps  the  Hebrew  word  Herah 
or  "pregnant,"  "conceived" ;  and  so  the  Hebrew 
Dar  or  Dor-eth,  "age,"  "posterity,"  "genera- 
tion." 

8.  It  is  true  that  the  names  of  the  twelve 
sons  of  Ja-Aakob  fail  to  be  those  of  the  Jewish 
months,  but  the  months  were  apparently  called 
by  their  number  till  the  names  of  the  Chaldean 
months  were  adopted.  That  the  Chaldeans 
had,  among  their  legion  of  genii,  a  patron  saint 
for  each  month,  we  may  be  certain.  The  Per- 
sians had  them,  and  their  word  Fra,  "to  pro- 
tect," and  "first,"  accords  with  the  Greek  word 
Pro  or  "before,"  and  so  U-Fratu  is  perhaps 
"good-first"  or  first  good,  and  so  the  Greek 
form  Eu-Phrates ;  and  King  Phraortes  is  from 
Fravartish  which  is  the  name  of  the  Persian 
protecting    geni    of    the    Jewish    first    month 


EGYPT  AND  ISRAEL  75 

Nisan.  The  six  Amesha  Spentas  or  "im- 
mortal saints''  who  attended  the  great  Deity 
Ahura-Mazadao  were  protectors  of  so  many 
months,  and  the  famous  Mithra  was  guardian 
of  the  Jewish  seventh  month  Tisheri,  which 
F.  Lenormant  suggests  is  a  name  from  a  Chal- 
dean word  for  "sanctuary/'  in  which  case  we 
have  the  Jewish  observances  Suchoth  or 
"tents"  and  day  of  Chepher  or  "atonement"  as 
solemnities  for  the  departing  Sun,  or  "Sun- 
brilliance"  as  Lenormant  interprets  the  Ak- 
kadic  Amar-Atuki  or  Marduk,  as  they  occur 
in  Tisheri.  And  the  genius  of  the  month 
Shebat  (Jan.-Feby.)  was  Vohu-Manu  or 
"good-mind,"  one  of  the  six,  corrupted  to 
"Bahman";  while  the  next  month  Adar  was 
that  of  Spenta  Armaiti  or  "holy  Armaiti,"  who 
presided  over  all  vegetation  and  husbandry, 
and  in  fact  was  the  great  Nature-Mother,  evi- 
dently the  Assyrian  Sem-Iram-is  as  the  Greeks 
called  her  since  she  was  the  Sum-at  or  "dove" 
borne  "high"  or  A-Ram  on  the  banners  of 
Nineveh  and  Ashur,"*"  and  an  aspect  of  the 
Babylonian  Ishtar  or  "Esther."  But  the 
names  of  none  of  the  six  "angels"  or  I-Zeds 
(comp.  Nimrod  as  a  Gibbor  Zaid)  of  Angro 

*  Hence  the  Jonah  or  "dove"  sword  (Jere.  46:13,  16). 


76  EGYPT  AND  ISRAEL 

Mainyu  or  '*dark  mind"  appear  as  protectors 
of  the  months. 

9.  In  Egypt  we  find  several  of  the  leading 
deities  or  saints  in  service  as  protectors  of  the 
month,  but  scarcely  any  of  the  months  are  the 
same  in  name  as  these  guardians.  The  fact 
that  the  Egyptian  harvest  was  in  Spring  and 
their  seed-time  in  Autumn  necessarily  obscures 
the  connection  with  the  Asiatics.  A  conspicu- 
ous exception  occurs  in  the  fourth  month  or 
Tam-Uz  of  the  Jewish  calendar,  for  the  great 
Memphian  smith-god  Pata'^h  is  its  protector; 
thus  connecting  him  with  the  fourth  son 
Je-Hud-ah,  and  with  the  names  Tam-Uz  and 
Shawal  and  Duz  which  as  said  the  western 
Asiatics  give  to  the  month  August-September, 
when  the  Fire-God  or  ''drouth"  (Ja-Besh)- 
God,  Bes  or  Je-Bus,  Molech,  &c.,  parches 
Earth,  for  Bes  means  "fire"  in  Egyptian,  and 
Je-Bush  means  "maker"  in  Chaldean;  but 
when,  after  the  time  of  Exile,  the  Jeremiah 
(3:24,  25;  II 113),  urged  the  cultus  of  Jehoah, 
Besh-eth  became  "shameful-thing,"  while  the 
scribes  of  course  made  Je-Petha''h  the  son  of 
a  harlot  (Judges  11  :i),  though  no  doubt  the 
daughters  of  Isera-El  still  went  yearly  to  Tan- 
ath  the  daughter  of  Ie-Petha''h  (v.  40). 

10.  It  thus  seems  that  the  story  of  the 


EGYPT  AND  ISRAEL  77 

twelve  tribes  or  sons  of  la-Aakob  was  first  sug- 
gested by  the  fanciful  book  Ezekiel,  and 
adopted  when  the  Hexateuch  and  other  pur- 
ported history  was  written  by  the  hierarchy. 
The  story  is  too  systematic  to  be  a  record  of 
human  events.  le-Bus  was  a  rocky  strong- 
hold, and  in  the  barren  region  which  outlaws 
and  dervishes  are  likely  to  take  refuge;  hence 
it  developed  after  some  centuries  a  fierce  and 
fanatical  people.  The  shrine  of  the  fiery  god 
Bes  or  Je-Bus  was  almost  as  sacred  to  the  peo- 
ple as  that  of  its  prototype  at  Tyre,  which  city 
submitted  to  Alexander  after  the  defeat  of 
Darius  at  Issus,  but  shut  its  gates  against  him 
and  withstood  a  siege  of  seven  months,  ending 
in  destruction,  because  he  required  that  he 
should  enter  the  temple  of  Melach-Aareth. 
The  book  of  Judges  records  the  story  of  old 
local  deities  or  saints  or  demi-gods,  and  the 
books  of  Samuel  are  similar,  only  they  are 
more  elaborate  as  to  the  like  personages,  called 
Shemu-El  and  Sha-Aul  and  David.  The  books 
of  Kings  give  much  attention  to  the  monarchy 
at  Shechem  and  Shomeron,  though  written 
after  the  Captivity  when  the  cultus  of  Jehoah 
prevailed,  and  when  the  greatest  crime  was  to 
worship  elsewhere  than  at  Jerushalem  (i  K. 
14:21-23,  &c.,  &c.)  ;  and  the  object  of  the  books 


78  EGYPT  AND  ISRAEL 

is  wholly  religious.  The  effect  of  this  single 
purpose  is  that  facts  are  so  presented  that  their 
original  nature  and  sequence  are  scarcely  trace- 
able. I  question,  for  instance,  that  the  word 
Jah  or  Jeho  was  a  part  of  the  name  of  the  list 
of  monarchs  and  priests  till  the  time  of  Josiah 
(loshi-Iahu,  "founder-of-Jehoah"),  about 
which  time  perhaps  Jehoah  became  a  prominent 
name  of  Deity,  though  it  is  more  probable  that 
this  happened  after  the  return  of  ^zeraa ;  and 
the  names,  where  they  are  of  actual  persons, 
were  perhaps  coupled  with  El  or  Ba-Aal  in 
place  of  lah  or  Jahu,  and  so  the  son  of 
Re^'hoboaam  is  Abi-Jam  in  the  Kings  and  Abi- 
jah  in  the  Chronicles ;  but,  as  all  this  purported 
history  was  written  by  the  priests  of  Jehoah 
after  the  Exile,  the  form  of  the  name  was  at 
their  disposal. 

II.  Before  the  return,  however,  it  seems 
probable  that  the  fierce  dervish  and  scribe  le- 
Rem-Iahu  or  "Exalter-of-Jehoah"  was  the 
leader  of  the  Jehoa-ists,  as  the  scribes  of  the 
after  times  made  him  the  hero  of  some  verses 
of  the  Isaiah  (52:  13 — 53:),  beginning  "Be- 
hold my  servant  shall  be  wise,  exalted,"  and 
"exalted''  is  Je-Rom,  for  Je-Rem-Jah  was  prob- 
ably put  to  death  at  Ta^'hapanes.*     The  books 

*  The  use  of  Mach-Aboth  and  Mach-Abin,  rendered  "sor- 


EGYPT  AND  ISRAEL  79 

called  Kings  make  all  the  monarchs  of  Israel 
or  "Samaria"  worshippers  of  Apis  or  the  bull 
aspect  of  Deity,  and  occasionally,  as  in  case  of 
Jehue,  hostile  to  Ba-Aal,  against  whom  there 
seemed  to  have  been  occasional  revolts  in  Jeru- 
shalem;  but  as  Molech  (Jere.  19:5)  Ba-Aal 
probably  had  the  bull  aspect.  Yet  the  Jahvists, 
who  detested  Samaria,  summed  up  as  the  cause 
of  its  earlier  Captivity  (2  K.  17:6-23),  with 
the  assertion  (v.  19)  that  Judah  had  done  like- 
wise. 

12.  The  books  called  Chronicles  are 
among  the  latest  of  the  Hebrew  Scriptures. 
They  are  written  solely  in  the  interests  of  the 
theocracy  at  Jerushalem,  and  possess  no  his- 
torical value  whatever.  They  exaggerate 
every  incident  which  elevates  the  ecclesiastical 
body  at  Jerushalem,  and  invent  others  than 
those  of  the  books  of  Kings  in  order  to  fortify 
the  assumptions  of  the  priesthood  there.  Thus 
we  find  the  speech  of  Abi-Jah  against  Jere- 

rows"  (Isaiah  53:3,  4)  points  to  the  person  there  depicted  as 
Makkabe-os,  the  brave  Jew  who  led  against  Antiochus  Epiph- 
anes  Theos,  the  Ba-Aal  Piphi-oth  or  "teeth"  of  the  Isaiah 
(41:15),  whose  name  Makkab-os  is  only  found  in  this  Greek 
form ;  and  it  may  mean  "smiter-spirit"  or  "stricken-spirit" 
(comp.  Much-ah  of  Elohim,  v.  4),  while  the  Daniel  (12:1) 
calls  him  Micha-El.  But  Makkabe-os  probably  was  familiar 
with  and  took  name  from  the  Isaiah.  The  chronicler  (I  Chron. 
12:13)  was  seemingly  of  my  opinion,  and  he  makes  him  or 
them  Gad-i  or  of  the  "goat"-skin  wearers. 


8o  EGYPT  AND  ISRAEL 

boaam,  and  the  slaughter  of  half  a  million  of 
the  Samaritans  in  one  battle,  as  new  matter, 
and  the  reason  for  the  invention  will  be  found 
in  the  speech  (2  Chron.  13:9-10).  Because 
Shelomeh  built  the  temple  at  Jerushalem  the 
Chronicler  knows  naught  of  his  apostasy,  and 
for  the  like  connection  with  the  temple  naught 
is  said  of  David's  villainy  toward  Auriah  or 
his  flight  from  Abeshalom.  The  Chronicler 
also  supplies  a  marvelous  fiction  in  favor  of 
the  successor  of  Abi-Jah,  Asa,  who  had  in  the 
book  of  Kings  brought  vessels  of  gold  and  sil- 
ver into  the  house  of  Jehoah,  and  Asa  with 
half  a  million  chosen  men  defeats  an  Ethiopian 
army  of  a  million,  of  whom  "there  fell  (so) 
that  none  lived'' ;  and  then  the  story  reverts  to 
that  of  the  Kings,  and  the  mighty  Asa  is  fain 
to  buy  the  help  of  Damascus  against  the  petty 
people  of  Samaria;  nor  does  the  Chronicler 
know  of  the  great  pit  Asa  made  for  fear  of 
Ba-Aasha  (Jere.  41 19) ;  yet  his  successor 
Jeho-Shephat  had  1,160,000  men  of  war,  be- 
sides garrisons  (2  Chron.  17:13-19)  ;  and  with 
all  the  virtues  of  this  Jeho-Shephat,  whose 
career  occupies  ten  verses  of  i  Kings,  and  is 
expanded  to  four  chapters  by  the  Chronicler, 
and  despite  the  ferocious  covenant  made  by  his 
grandfather  Asa  and  the  people  (2  Chron.  15: 


EGYPT  AND  ISRAEL  8i 

13),  their  successor  forsook  Jehoah,  and  the 
Arabs  and  PhiHstines  plundered  Jerushalem 
as  if  the  milHon  or  so  Gibor-i  ''Hail  of  his 
father  had  died  with  him.  The  Chronicler  is 
also  too  devout  to  allow  the  peaceable  reign  of 
Ma-Nashah  for  fifty-odd  years,  and  so  sen- 
tences him  to  captivity  at  Babylon  till  he  con- 
sents to  worship  Jehoah.  The  power  of  the 
priesthood  is  displayed  in  these  pseudo  Chron- 
icles, which  omit  the  stories  of  Eli-Jahu  and 
Eli-Shaa,  evidently  because  long  before  they 
were  written  the  shrine  at  Charmel,  consulted 
as  an  oracle  by  Vespasian  a  generation  after 
the  Crucifixion,  was  a  formidable  rival  of  the 
temple  at  Jerushalem.  Besides,  in  the  Chron- 
icles it  is  the  priest  who  has  control  of  sacred 
and  occult  things,  and  the  Nebie  or  "prophet'' 
of  the  Samuel  and  the  Kings  had  been  super- 
seded at  Jerushalem,  though  perhaps  not 
among  the  rustics  of  Galilee. 

13.  These  older  books  seem  to  have  been 
prepared  after  the  flight  of  Jo'^hanan  into 
Egypt,  against  the  anathemas  of  le-Rem- 
Jah,  as  "came  into''  (2  K.  23:34;  25:26;  Jere. 
43:7)  imports,  as  compare  "carried  away"  (2 
K.  25:21)  to  Babylon;  and  this  migration  oc- 
curred about  B.  C.  585.  The  Chronicles  are 
the  production  of  the  haughty  and  fierce  priest- 


82  EGYPT  AND  ISRAEL 

hood  a  century  or  two  before  Christ,  and  the 
Ezra-Nehemiah  is  considered  part  of  them  or 
by  the  same  hands. 

14.  The  number  carried  into  the  famous 
Exile  or  Captivity  is  itemised  and  summed  up 
as  4600  (Jere.  52:28-30).  It  is  distinctly  said 
(2  K.  25  :26;  Jere.  43 14-6)  that  all  the  remain- 
ing population  migrated  to  Egypt,  and  this 
must  have  been  a  larger  number.  "And  a  cap- 
tive Jehudah  from  over  his  land''  (2  K.  25 :2i) 
must  have  been  written  by  the  same  Jahvist 
who  says  (24:14;  25  :i2)  "None  remained  save 
the  Deleth  of  the  land.''  An  addendum  to  the 
Jeremiah,  its  chapter  52,  seems  to  have  a 
curious  interpolation  from  the  other  side,  verse 
15  beginning  "And  the  Mi-Deloth  of  the  peo- 
ple, and  the  residue  of  the  people  left  in  the 
city,  and  the  remnant  of  the  fallen  who  fell  to 
the  King  of  Babylon,  and  the  residue  of  the 
Amon,*  to  the  captive  of  Nebu-Zar-Adan" ;  but 
the  next  verse  corrects  this  attack  on  the  Phar- 
isees and  scribes  of  Babylonia.  Contra,  the 
Jeremiah  (43:5)  bitterly  tells  who  fled  to 
Egypt,  saying  "Jo-'^Hanan  took  all  the  re- 
mainder of  Jehudah  which  they  came  back 
from  all  nations  which  cast  them  out  to  wan- 


*  Ha-Amon  or  Ha-Man  is  a  severe  word  in  the  mouth 
of  a  Jew. 


EGYPT  AND  ISRAEL  83 

der  in  the  land  Jehudah."  But  I  suggest  that 
Deleth  or  Mi-Deleth  be  reversed,  since  it  is 
not  rendered  "poor''  elsewhere  than  in  these 
instances,  whereupon  we  have  "birth,"  "gen- 
erations,'' "begat,"  and  the  reference  is  then 
to  the  "natives,"  the  Thelad-im  inhabitants  or 
Canaan-i;  the  Goi-im  that  were  round  about 
Ne^'hem-Jah,  and  who  cried  out  against  their 
brethren  the  Jehud-im  (Nehe.  5:1,  &c.),  who 
thus  seem  to  have  the  attitude  of  foreigners. 
The  emigrants  to  Egypt  were  worshippers  of 
the  Queen  of  Heaven  after  they  arrived  there 
(Jere.  4/4.115),  and  were  formerly  so,  as  well 
as  their  rulers  and  fathers  (v.  17),  and  speak 
to  Je-Rem-Iah  of  Jehoah  "thy  god"  (42:2,  3). 
15.  It  seems  probable  that  Je-Rem-Jah 
was  more  than  canonized  by  the  Jahvists.  He 
is  probably  the  "of  Libenah,"  as  well  as  "of 
Anath-oth";  in  which  case  his  sister  Hamital 
was  wife  of  "Josiah"  or  Joshi-Jahu  and  mother 
of  the  last  king  "Zekekiah"  or  Zideki-Jahu. 
The  sudden  conversion  and  zeal  of  Josiah,  if 
conceded,  were  perhaps  under  the  influence  of 
Je-Rem-Jah,  who  must  also  have  influenced 
the  young  prince  to  espouse  the  Chaldean  in- 
terest, and  attack  Necho;  and  Josiah  was  not 
only  made  divine,  but  his  advent  was  made  the 
subject  of  prophecy   (2   Chron.   35:25;   i    K. 


84  EGYPT  AND  ISRAEL 

13:2).  The  hierophant  of  Jehoah,  however, 
was  le-Rem-Jah*  or  "Exalter-of- Jehoah" 
(comp.  2  Chron.  36:12),  who  made  of  Joshi- 
Jahu  the  man-god  and  martyr,  and  thus  begun 
or  at  least  revived  the  cultus  of  Jehoah,  for  the 
Chaldean  faction  at  length  triumphed.  In- 
deed, the  Zechariah  (12:11),  in  one  of  its  last 
six  chapters,  which  Wellhausen  holds  are  later 
than  the  Makkabean  war,  refers  to  Josiah  as 
Hadad-Rimmon,  seemingly  identifying  him 
with  the  name  of  Deity  at  Damascus  (2  K. 
5:18),  the  Ramanu  of  Chaldea  and  Assyria; 
but  in  such  case  of  apotheosis  we  must  find 
that  Jehoah  was  at  the  first  a  subordinate  type 
of  Deity,  as  in  case  of  Jesus. 

16.  Herodotus  (2:159),  writing  about 
B.  C.  450,  is  the  first  extant  writer  to  mention 
Israelite  history.  He  says  Necho,  coming  to 
an  engagement  with  the  Syrians  at  Magdolus, 
"conquered  them,  and  after  the  battle  took 
Kadytus,  a  large  city  in  Syria.''  Magdolus  is 
understood  as  Megiddo,  and  some  have  sup- 
posed Kadytus  to  be  Kadesh  or  "holy''  as  a 
name  of  Jerushalem,  but  Necho  does  not  ap- 
pear to  have  taken  Jerushalem,  while  the  city 
Katesh  in  the  inscriptions  of  Raameses  II.  is 
placed  on  a  river. 

17.  Some   eighty   years   prior   to  Josiah 


Bes  or  °Hi,  from  the  Egyptian  Inscription.  Identified  in  this 
book  with  Melak-Aoreth  of  Tyre,  with  Je-Bus  or  Ja-Bez  of 
Jerushalem,  with  Shimeshon  of  the  west  coast  of  Israel, 
with  ^sav,  with  <^Hi-El  of  Jericho,  with  the  Greek 
Herakles,  &c. 


86  EGYPT  AND  ISRAEL 

there  was  a  King  of  Judah  called  ^'Hizek-Jahu, 
also  dear  to  the  Jahvists,  who  tell  incredible 
stories  of  him.  An  inscribed  cylender  of  an 
Assyrian  monarch,  Sin-aki-Irib,  relates  that  he 
carried  on  a  successful  invasion  of  Palestine, 
about  B.  C.  700,  took  forty-six  cities  from 
''Hizek-Jahu,  shut  him  up  in  Jerushalem,  ex- 
acted a  very  large  booty  of  him,  and  deported 
200,150  of  the  inhabitants  of  the  country.  The 
Jewish  account  agrees  as  to  the  payment  of  the 
large  tribute,  but  says  the  Assyrians  insisted 
upon  entering  the  town,  whereupon  a  ''proph- 
et'' name  Isaiah  came  with  his  ''thus  saith 
Jehoah"  to  announce  that  the  God  forbade  the 
entry  of  the  foe;  and  so,  that  night,  the 
Maleach  of  Jehoah  went  into  the  camp  of  the 
Assyrians  and  smote  185,000,  "and  when  they 
arose  in  the  morning,  behold,  all  of  them 
corpses  dead."  It  is  not  stated  what  the  185,- 
000  smitten  things  were,  but  the  result  was  to 
cause  Sena^'h-Ereb  to  withdraw  to  Nineveh, 
and  the  Jewish  writer  of  three  or  four  cen- 
turies after  could  safely  pun  on  the  name  of 
the  monarch,  as  Sena^hem  in  Egyptian  and 
Ereb  in  Hebrew  mean  "locust''  or  "grass- 
hopper."*    Herodotus      (2:141)      speaks     of 

♦Field  of  Senachem-u  is  in  the  northern  part  of  the 
future  world  of  the  Egyptians.  For  Ereb  see  Ex.  10:12, 
etc.    The  grass-hopper  was  sacred  to  Apollo. 


EGYPT  AND  ISRAEL  87 

Senacherib,  and  says  he  advanced  to  Pelusium 
at  the  frontier  of  Egypt,  but  that  the  night  be- 
fore the  fortress  was  to  be  assaulted  numerous 
field-mice  gnawed  the  quivers  and  bow-strings 
and  shield-thongs  of  the  Assyrians,  whereupon 
they  retired,  suffering  severe  loss;  and  Hero- 
dotus saw  the  statue  of  the  Egyptian  royal 
victor  Seth-os  in  the  temple  of  Pata^'h,  and  in 
one  hand  was  the  figure  of  a  mouse.*  The 
Hebrew  account  is  not  reconcilable  with  the 
many  subsequent  conquests  Sena^'h-Ereb  rec- 
ords on  his  cylender,  but  seems  borrowed  from 
Herodotus,  who  says  the  god  appeared  to  Seth- 
os  in  a  vision,  saying  assistants  would  be  sent 
to  him.  The  Greek  assimilation  of  ''Heru  and 
Apollo  enables  me  to  point  out  that  the  Jewish 
writer  drew  upon  this  deliverance  by  mice  for 
the  account  (i  Sam.  5:6,  &c.)  of  the  deliver- 
ance of  the  Aron  from  the  Peleshet-im,  where 
the  Septuagint  reads  (v.  6)  "And  heavy  a  hand 
Jehoah  to  the  Ashdod-im,  and  destroyed  or 
I-Shem  them,  and  smote  them  in  Aapol-im; 

*The  mouse  was  connected  with  cHeru  or  "Horus,"" 
who  as  victor  over  Seth  was  also  the  Greek  war-god  Ar-es, 
but  usually  their  Apollo.  There  are  bronze  figures  of  the 
mouse  yet  found  in  Egypt,  all  inscribed  with  the  words 
"cHeru  dwelling  in  ^Hem"  or  "darkness,"  perhaps  kHemi 
"destroyer"  is  referred  to;  and  with  this  let  us  compare 
"Apel-ah  darkness"  (Ex.  10:22)  though  Apel-ah  is  also  ren- 
dered "darkness." 


88  EGYPT  AND  ISRAEL 

and  in  the  midst  of  the  land  mice  were  brought 
forth,  and  there  was  a  great  and  deadly  de- 
struction in  the  city" ;  and  also  the  Septuagint 
version  (6:i)  "An  the  Aron  of  Jehoah  was  in 
the  field  of  the  Philistines  seven  months,  and 
their  land  swarmed  with  mice."  The  Hebrew 
version  says  (5:9)  Aapol-i  or  "tumors"  caused 
a  great  "discomfiture"  or  Ma-Hum-ah,*  that 
is,  "fright  from  noise,"  and  says  the  Apoca- 
lypse (Rev.  9:9)  that  when  Abad-on  or  Apoly- 
on  led  forth  his  locusts  from  the  Abyss  the 
noise  of  their  wings  was  like  that  of  war- 
chariots.  The  grass-hopper  was  sacred  to 
Apollo,  whose  name  is  supposed  to  come  from 
the  Greek  word  Apollymi  or  "the  destroyer"; 
and  so  the  plague  of  the  Areb-ah  was  tha.t  of 
the  Abad-ah  or  "destroyer"  (Ex.  10:7),  which 
was  followed  by  the  plague  of  darkness  Apel- 
ah  (10:22).  The  afflicted  Philistines  restored 
the  Aron,  sending  with  it  an  A-Shem  (comp. 
"destroyed,"  i  Sam.  5:6),  consisting  of  gold 
Aapol-i  and  gold  "mice"  or  Aa-Chaber-i,  from 
which  it  must  seem  the  Aapol-i  were  not  mice 

*  Whence  Me-Hum-an  the  first  of  the  seven  spirits  or 
genii  (Esth.  1:10),  called  also  Haman  the  A-Gag-i.  In 
1  Sam.  5:9  is  added,  as  if  by  a  later  redactor,  "And  I-Sather 
she  to  them  Aapoli-im,"  but  I-Sather  is  never  rendered  "break- 
forth,"  though  once  Sather  is  "destroyed"  (Ezra  5:12),  for 
the  reference  is  to  Esther,  who  says  "me  Abed-ath"  or 
"destroyer"  (Esth.  4:16). 


EGYPT  AND  ISRAEL  89 

unless  the  writer  did  not  understand  the  legend, 
but  were  probably  images  of  the  grass-hopper, 
the  most  destructive  of  all  insects,  to  whom  the 
ravages  of  Sena^'hereb  may  have  been  com- 
pared. But  the  purpose  in  sending  these  sym- 
bols with  the  Aron  of  the  God  of  Israel  is  not 
clear  unless  Jehoah  and  ^'Heru- Apollo  are  con- 
sidered the  same. 

18.  Howbeit,  it  must  appear  from  these 
miraculous  stories  that,  if  so  much  priestly  de- 
vice is  applied  to  as  late  a  time  as  that  of 
''Hezet-Jahu,  little  or  nothing  beyond  his  period 
is  entitled  to  consideration  as  history.  The 
main  purpose  of  the  narrative  is  to  assert  the 
good  that  rewarded  one  monarch  who  did  right 
in  the  eyes  of  Jehoah  and  to  set  forth  what  ill 
befel  the  ruler  who  did  evil  in  the  sight  of 
Jehoah.  The  Chronicler  will  not  even  allow 
to  the  older  narrative  the  long  and  peaceful 
reign  of  Manashah,  because,  finding  him  de- 
scribed as  heretical,  he  is  consigned  to  cap- 
tivity at  Babylon  (2  Chron.  33:11,  &c.),  with 
subsequent  repentance  and  restoration. 

19.  My  conclusion  is  that  a  narration 
written  purely  in  the  interests  of  the  priesthood 
of  Jehoah,  several  centuries  after  the  deporta- 
tion of  the  Samaritans  by  Shalemanezer  (2  K. 
17:41),  about  B.  C.  720,  can  scarcely  be  reck- 


90  EGYPT  AND  ISRAEL 

oned  with  as  historical  for  more  than  the  names 
of  the  ''Kings,"  while  such  a  mythical  person 
as  Shelom-eh  seems  aponymous  of  Jeru- 
Shalem,  as  also  David  of  the  City  of  David, 
of  which  Gibbors  or  giants  I  speak  more  fully 
further  on. 

20.  The  fact  seems  to  be  that  the  Jehud- 
im  or  "Jews"  were  not  at  first  a  political  body, 
but  a  religious  sect.  The  doctrine  of  Bed  or 
Badel,  "to  separate"  (Ezra  9:1;  10:8,  11,  16; 
Nehe.  9:2;  10:28)  from  the  people  of  the  land, 
indicates  that  these  were  Bed-ou-ins,  which 
word  Bedaa  in  Arabic  means  one  who  lives  in 
the  desert;  hence  the  word  Bed  or  Badel  in 
Hebrew  means  "separate,"  "alone";  and  so 
Abad  or  Abad-on,  as  personifying  these  "de- 
stroyers" or  "perishing,"  became  King  of  the 
Areb-ah  or  "locust"  (Rev.  9:11);  wherefore, 
"when  they  had  heard  the  law"  (of  the 
^zeraa-ites)  "they  ia-Bedil  from  Israel  all  the 
Aereb"  (Nehe.  13:3);  and  this  separation  in- 
cluded the  new-made  law  of  the  Decalogue, 
Lo  te-Neap,  "not  adulterate,"  which  is  later 
than  yEeraa  or  Ne'^hemiah  or  they  would  have 
cited  it,  as  also  Ne^'hemiah  would  have  cited  the 
Chaldean  custom  of  the  seventh  day,  that  day 
of  Sulem  or  "rest,"  but  it  is  apparent  that  the 
story  of  the  law-giving  had  either  not  been 


EGYPT  AND  ISRAEL  91 

written  or  was  not  known  to  him ;  and  that  Lo 
te-Neap  is  that  they  should  not  adulterate  their 
race  by  "nup-tials/'  the  Latin  Nuptialis,  heath- 
en marriage,  is  to  me  quite  clear  (Ezra  9:2,  12, 
&c. ) .  It  is  this  policy  of  separation,  instituted 
after  the  Makkabean  war  perhaps,  yet  maybe 
earlier  by  the  priesthood,  though  not  as  early 
as  the  time  of  ^zerae,  that  gave  the  Jews  to 
secular  and  religious  history  as  a  peculiar  peo- 
ple. And  so,  as  Christianity  went  back  from 
an  empty  sepulchre  to  make  a  Christ,  Judaism 
went  back  from  a  haughty  precept  to  form  a 
religion  and  a  history. 


SECTION  III 

1.  The  great  obligation  claimed  of  the 
Jews  by  Jehoah  was  that  he  brought  them  out 
of  "Egypt"  or  Mi-Zera-im.  This  name  means 
"from  enemies/'  among  other  things;  "Tyre" 
being  Zor.  The  Egyptians  called  their  country 
""Hem  or  ^Hem.  The  hot  and  dry  month  of 
Summer,  June- July,  was  in  Egypt  called 
Mesore,  while  in  Hebrew  and  Syrian  it  was 
called  Taru-Uz,  but  the  Arabs  call  it  Shaurval, 
which  is  probably  both  the  Hebrew  King  Sha- 
Aul  and  the  place  Sheol;  but  as  the  Assyrian 
and  Babylonian  month  Duz  we  find  it  the  name 
of  the  husband  of  Ishtar  for  whom  she  made 
her  descent  into  Hades.  Zer  or  Azer  or  Mi- 
Zer  is  also  "affliction,"  "shut-up";  hence  the 
word  applies  to  any  evil  condition.  The  4600 
people  carried  off  by  the  Chaldeans  (Jere.  52: 
28-30),  in  B.  C.  600-586,  and  who  constituted 
the  exploited  "Captivity,"  might  as  well  be  re- 
ferred to  as  in  Mi-Zera-im  or  "afflictions"  as 
those  who  fled  to  Egypt. 

2.  The  most  certain  denial  of  an  enslave- 
ment in  and  subsequent  escape  from   Egypt 


EGYPT  AND  ISRAEL  93 

is  found  in  the  failure  of  "prophets''  to  refer 
to  such  an  event  when  they  sum  up  the  ini- 
quities of  that  land  (Jere.  46:14-28;  Isaiah 
19:1-25;  Joel  3:19;  Nahum  3:8-10;  Ezek.  30: 
— T,2 : )  ;  the  three  chapters  of  the  Ezekiel  be- 
ing wholly  devoted  to  its  sins ;  hence  it  seems  to 
me  certain  that  these  writings  are  older  than 
the  story  of  the  Exodus,  yet  are  all  subsequent 
to  the  Chaldean  conquest.  Surely  the  fierce  Je- 
Rem-Jah  would  have  done  so  in  his  wrath  over 
the  migration  to  Egypt,  but  he  is  silent  as  to 
any  such  events.  The  name  of  Msheh  himself 
is  not  mentioned  in  any  of  their  diatribes,  nor 
are  Jeho-Shuaa  or  Aharon  or  other  heroes  of 
the  occasion.  The  Decalogue  and  the  awful 
Sinai  were  unknown  to  these  writers.  Indeed, 
no  animosity  is  shown  toward  Egypt,  but  on 
the  contrary  that  people  are  placed  in  their  law 
on  the  most  favorable  footing  (Deut.  23:3-4, 

7-8). 

3.  The  story  of  the  Exodus  was  prob- 
ably written  in  part  during  the  Babylonian 
Captivity,  and  by  the  partisans  of  Je-Rem-Jah 
while  in  Egypt.  These  are  the  ostensibly  his- 
toric portions,  and  based  on  the  familiar  story 
of  a  descent  into  and  a  return  of  the  solar 
hero  from  Sheol,  for  of  this  Egyptian  liturgies 
were  full.     Ae-Zer-aa  or  "Ezra"  returned  in 


94  EGYPT  AND  ISRAEL 

B.  C.  456,  or  an  hundred  and  thirty  years  after 
Jerushalem  was  destroyed  by  the  Chaldeans, 
and  Ne'^hem-Jah  some  years  later;  and  they 
or  the  hierarchy  which  succeeded  must  have  in- 
corporated into  the  secular  narrative  most  of 
the  Thor-ah,  which  it  is  said  that  Ae-Zer-aa 
brought  with  him.  The  body  of  Jews  which 
went  with  Jo-^'hanan  into  Egypt,  taking  with 
them  Je-Rem-Jah,  probably  remained  there, 
withstanding  even  the  allurements  of  the  pic- 
tured land  of  milk  and  honey-wine.  But, 
whether  from  one  place  or  another,  sufficient 
people  of  the  sect  of  Jehoahs  or  ''J^ws''  re- 
turned to  Je-Bus  or  Kir-David-ah*  to  estab- 
lish a  shrine  under  that  name  of  Deity,  and 
to  call  the  town  Jerush-Alom  or  "possession- 
forever." 

4.  Abundant  materials  had  been  supplied 
by  the  "prophets''  to  make  a  systematic  story 
of  the  past.  The  Isaiah  (19:20)  had  even 
given  name  to  those  who  were  to  deliver  from 
Egypt  the  oppressed  Bene  Isera-El.  At  the 
cry  of  their  oppression  Jehoah  would  "send  a 
Moshi-Aa  and  a  Rab  and  the  Zilam.''  The 
Aa-Rab  Rab  or  "mixed  multitude''  (Ex.  12: 
38),  literally  "much  darkness"  or  shadow,  is 

*  So  called  on  the  Meshaastone. 


EGYPT  AND  ISRAEL  95 

the  same  as  Zilam  or  "shadow,"  and  the  writer 
of  the  Exodus  merely  uses  his  own  idiom  for 
that  of  the  poet,  whose  Oriental  fancy  doubt- 
less meant  some  good  geni,  as  will  be  explained 
herein.  From  the  poet's  Moshi-Aa  the  Exodus 
could  have  derived  the  name  Msheh  and  that  of 
Je-Hoshu-Aa,  both  of  them  possibly  forms  of 
the  name  Jesh-Aa-Jahu  or  "Isaiah,"  as  the 
latter  certainly  is.  This  Moshi-Aa  or  Hoshi- 
Aa  is  again  mentioned  in  the  later  Isaiah  (63: 
8,  9),  where  (v.  9)  "in  all  their  Zer-ath  not  a 
Zer"  is  spoken  of,  and  he  is  there  called  "the 
angel  before  him";  and  if  the  reference  to 
Msheh  (v.  II  &c.)  which  follows  be  a  part  of 
the  original  prayer,  continued  into  the  next 
chapter,  it  must  seem  that  some  story  of  bring- 
ing up  Msh-eh  his  Aam  "from  the  sea"  (63: 
11)  must  have  been  known  before  the  Jehoah 
temple  was  built  in  B.  C.  516  (64:11) ;  and  the 
"in  all  their  Zer-ath  not  a  Zer"  (63:9)  may 
have  assisted  to  expand  and  locate  the  legend 
of  the  Exodus.  The  words  "from  the  sea," 
with  no  reference  to  Mi-Zera-im,  supply  sup- 
port to  my  opinion.  All  students  are  familiar 
with  the  Chaldean  myth  of  Ea  or  Hoa,  an- 
other aspect  of  whom  was  Nebo,  who  came 
from  the  sea,  and  was  the  author  of  letters 
and  the  founder  of  intellectual  pursuits ;  more 


96  EGYPT  AND  ISRAEL 

familiar  is  the  Greek  aspect  Kadem-os,  who 
was  said  to  have  come  from  Phoenicia,  and  in 
Hebrew  his  name  means  both  "eastern''  and 
''old"  or  ''ancient";  while  fully  as  clear  is  the 
story  of  Ta'hut  or  "Thoth"  in  Egypt,  the  wise 
god  or  angel,  who  also  came  from  the  sea,  and 
who  was  at  the  Judgment  "lord  of  the  Ma^ha" 
or  "balance,"  and  which  word  Ma^ha  is  al- 
most precisely  in  Egyptian  the  Msh-eh  of  the 
Hebrew,  for  ^H  and  S^  are  interchangeable  in 
the  Egyptian.  This  is  the  only  mention  of 
Msheh  in  the  Isaiah,  and  is  probably  the  earli- 
est notice  of  him  in  Hebrew  Hterature,  for  the 
mention  of  him  in  the  Jeremiah  (15:1)  may 
be  from  the  Isaiah  passage,  though  both  the 
alleged  authors  were  in  Egypt  (Isaiah  20:3)  ; 
yet  the  Isaiah  is  usually  led  by  the  Jeremiah. 
And  so  the  sojourn  in  Egypt  described  in  the 
Jeremiah  is  all  that  the  Isaiah  refers  to  unless 
we  allow  the  text  of  63 : 1 1 .  The  King  of  As- 
syria of  20:4  is  not  the  Sargon  of  v.  i,  but 
the  Nebuchad-nezzar  of  the  Jeremiah  (43:10- 
II,  &c.)  who  had  mastered  Assyria  (r)  since 
there  is  no  other  apparent  explanation  of  it. 

5.  In  the  Hosea  (11  :i)  we  have  notable 
and  contemporaneous  expressions,  it  seems, 
as  the  Jeremiah  and  the  Isaiah,  and  v.  5  cer- 
tainly appears  to  refer  to  the  land  of  Mi-Zera- 


EGYPT  AND  ISRAEL  97 

im.  Verse  i  says  ''for  Isra-El  a  child,  his  be- 
loved, and  from  Egypt  we  called  to  my  son"; 
but  verse  5  says  he  would  not  return  to  Egypt, 
and  Asshur  would  be  his  King;  which  condi- 
tion is  precisely  what  the  prophet  Je-Rem-Jah 
had  urged.  Yet  v.  7  says  "though  he  calls 
them  up  no  one  will  Je-Rom  them,"  which 
seems  a  witticism  at  the  expense  of  the  fierce 
Je-Rem-Jah,  probably  then  in  Egypt.  From 
the  Jeremiah  one  may  see  how  detestable  Je- 
Rem-Jah  had  made  himself  to  those  who  mi- 
grated. His  vengeance  came  when  he  and  his 
sect  or  faction  prepared  the  story  of  the  Ex- 
odus, in  which  he  as  Aa-Me-Ram  or  "Most- 
High"  became  the  father  of  Msh-eh. 

6.  The  Isaiah  is  a  book  evidently  by  sev- 
eral authors,  and  as  late  in  parts  as  Ba-Aal 
Piphi-oth  or  "teeth"  (Isaiah  41:15),  that  is, 
Antiochus  Epiphanes,  the  "threshing  instru- 
ment" in  the  days  of  the  Makkabees,  B.  C. 
165.  In  parts  the  Isaiah  seems  to  follow  the 
lead  of  the  Jeremiah  in  its  dissent  from  the 
Jewish  migration  to  Egypt.  The  famous  pas- 
sage (19:20)  I  have  noted  above.  In  this  the 
word  Rab  or  "great,"  "many,"  finds  its  re- 
flection, as  we  have  seen,  in  the  Aa-Rab  Rab 
that  went  up  with  the  fugitives  (Ex.  12:38). 
The  Zil-am  or  "deliver-them"  is  the  "shadow- 


98  EGYPT  AND  ISRAEL 

them"  which  is  equivalent  to  Aa-Rab  or  "even- 
ing," the  "mixed"  of  the  Exodus;  but  it  per- 
haps refers  to  the  ^Haibit  or  "shadow"  of  the 
Egyptian  anthropology,  and  which  was  a 
variety  of  the  soul;  which  perhaps  as  lo- 
Chebed  was  mother  of  Msheh.  In  Egyptian 
story  the  Sun  embraces  his  ^Haibit  to  beget 
"light"  or  the  god  Shu,  possibly  M-Sheh;  with 
which  must  be  compared  the  Rua'^h  of  Elohim 
which  Ma-Ra^'he  Peth  or  "rubbed  an  opening" 
upon  the  front  of  the  waters  (Gen.  1:2),  for 
Rua^'h  and  ^Haibit  seem  the  same.  The  word 
Rab  or  "great-one"  can  be  connected  with  the 
father  of  Mosheh,  Aa-Meram  or  "great- 
High,"  if  we  use  Aa  or  Ai  as  it  means  in 
Chaldaic  and  Egyptian  and  Hebrew.  We 
would  thus  have  Mosheh  and  his  divine  par- 
ents suggested.  The  Luke  (1:35)  seizes  these 
points,  and  gives  to  Jesus  the  same  parents  as 
are  given  to  Mosheh. 

7.  But  it  is  notable  that  Je-Rem-Jah  is 
also  named  "highest,"  as  the  word  Ram  or 
Rem  means  "high";  and  he  was  known  to 
Jehoah  before  being  A-Zer  or  "shut-up"  in  the 
belly,  and  before  "coming  forth"  or  te-Zea 
from  the  Re^'hem  or  "womb"  he  was  Kadesh- 
ith  or  ^'sanctified,"  and  given  as  a  Nebie  to  the 
Goi-im  or  "Gentiles" ;  to  which  the  "highest  of 


EGYPT  AND  ISRAEL  99 

Jah''  replied  that  he  was  a  child  and  knew  not  to 
speak;  so  Nebie  Msheh  was  Chabed  of  speech 
(Jere.  1:5-9).  Extensive  authority  was  then 
given  to  Jerem-Jah,  and  among  others  ''to  the 
Abid  and  to  Haros,"  rendered  "to  destroy  and 
to  overthrow,"  &c.  (v.  10).  such  are  the 
testimonies  concerning  him  which  his  grand- 
nephew  and  his  scribes  must  have  borne,  since 
the  historic  parts  at  least  of  the  Jeremiah  seem 
to  have  been  written  after  the  Gal-ah  or  "cap- 
tivity" (Jere.  25:11;  29:10,  &c.). 

8.  TEzevsit,  as  a  native  of  Chaldea,  and 
perhaps  author  of  the  main  portions  of  the 
Hebrew  Bible,  makes  of  Jerem-Jah  a  partisan 
of  the  Chaldeans  as  against  the  Egyptians, 
which  was  the  unfortunate  course  of  "Josiah" 
or  Joshi-Jahu,  and  of  a  minority  of  the  people. 
It  was  perhaps  this  preference  for  Chaldea  that 
rendered  the  work  of  ^zerae  so  abortive  in 
secular  results.  It  seems  that  most  of  the 
Judeans  had  fled  from  the  rule  of  the  Chaldeans 
into  Egypt,  as  we  are  told  in  the  Jeremiah 
(also,  2  K.  25:23-26),  and  the  authors  of  the 
Jeremiah  show,  in  chapters  41-46,  the  earnest 
yet  futile  efforts  of  the  high  prophet  to  pre- 
vent this  movement;  but  in  these  arguments 
against  it  he  says  no  word  whatever  of  any 
former  sojourn  in  Egypt,  nor  any  word  of  a 


100  EGYPT  AND  ISRAEL 

migration  thence;  infallible  evidence  as  this 
silence  is  of  the  fact  that  these  chapters  are 
older  than  the  story  of  the  Exodus,  and  that 
that  narrative  was  invented  to  prevent  the  de- 
parture or  to  accelerate  the  return  of  the  fugi- 
tives, for  no  argument  he  could  have  made  to 
the  Judeans  would  have  been  half  so  potent  in 
the  mouth  of  Je-Remjah  to  restrain  their 
flight  under  lo-^'Hanan  and  others  as  the  re- 
minder of  former  slavery  there,  had  this  ever 
occurred.  The  Isaiah,  a  later  book,  often  as 
it  mentions  Egypt,  and  also  hostile  to  that 
country,  speaks  no  reproach  for  any  former 
sojourn  there.  The  very  few  sentences  as  to 
the  bringing  up  out  of  Egypt  contained  in  the 
Jeremiah  are  referable  to  later  hands. 

9.  It  seems  incredible  that  Jerem-Jah, 
declared  to  be  a  cotemporary  and  perhaps 
witness  of  the  destruction  of  Jerushalem  by 
the  Chaldeans,  should  be  their  active  and 
zealous  partisan,  and  the  Ezra-ites  must  have 
exaggerated  his  words  and  conduct;  but  re- 
ligious frenzy  operating  on  his  ferocious  pas- 
sions (Jere.  18:20-23)  may  have  been  the 
cause.  The  Egyptian  religion  had  perhaps 
largely  prevailed  over  any  other  at  Jerushalem ; 
a  fact  that  seems  denied  when  in  the  Ezra  ( 5 : 


EGYPT  AND  ISRAEL  loi 

12)  it  is  said  "a  house  this  of  Sathar-ah/'* 
which  words  are  referred  in  our  version  to  the 
temple  at  Jerushalem;  but  the  reference  is  to 
"Babylon  of  Chaldea,"  described  as  "a.  house 
this  of  Sethar-ah"  or  I-Shetar,  and  which  is  the 
Hebrew  name  E-Sethar  or  "Esther,"  called 
also  Hadas-ah;  for  Nebuchadnezzer  in  an  in- 
scription declares  he  has  "made  the  way  of 
Nana,"  which  was  her  usual  name  at  Baby- 
lon. 

10.  The  reform  of  Josiah  was  directed 
against  the  Egyptian  cultus,  it  must  appear, 
when  we  find  that  he  alters  the  religious  ideals 
of  his  father  Amon,  that  his  mother  was 
daughter  of  'Har-Uz  or  "Hor-us,"t  while  a 
particular  aversion  is  shown  for  Tophet,  which 
in  Egyptian  was  the  secret  place  of  Osiris,  and 
for  Beth-El  where  lerebo-Aam  had  long  before 
established  the  Apis  bull  as  the  symbol  of 
Deity.  It  was  even  claimed  that  Josiah  was  the 
subject  of  prophecy  some  centuries  before  (i 
K.  13:2),  and  that  he  would  abolish  the  Egyp- 
tian rites  and  symbols,  for  the  feast  of  lereba- 

*  To  render  Sathar-ah  "destroyed"  is  a  solitary  departure 
from  the  meaning  of  the  word  often  used,  meaning  "veiled," 
"concealed,"   "hid." 

fCompare  Joel's  (4:14)  valley  of  the  "Haruz,  where 
Hamon-im  or  "multitudes"  are  to  be  judged,  doubtless  the 
Haman  of  the  Pur-ius ;  and  ^Har-uz  is  here  seen  to  be  (v. 
12)   a  translation  of  Jeho-Sephat  or  "Jehovah  the  Judge." 


I02  EGYPT  AND  ISRAEL 

Aam  was  in  the  eighth  month,  which  was  the 
month  ^'Hoak  in  Egypt,  which  was  replete  with 
the  solemnities  of  Osiris.  The  attack  of  Josiah 
on  Pharaoh  Necho  at  Megiddo  was  more  prob- 
ably instigated  by  religious  fanaticism  than 
by  political  policy;  and  this  view  is  supported 
as  well  by  his  previous  intolerance  as  by  his 
subsquent  canonization  by  the  Jahvists.  This 
sect  probably  now  took  its  rise,  led,  it  must 
seem,  by  Jerem-Jah,  whose  daughter  Josiah 
married.  Howbeit,  the  death  as  well  as  the 
defeat  of  Josiah  made  of  him  a  saint  when  they 
were  connected  with  his  persecution  of  other 
sects,  and  he  was  apotheosized  (2  K.  23:25; 
2  Chron.  35:24-25). 

His  words  when  wounded  fatally  are  told 
by  the  later  Chronicler  (35:23),  "Ha-Aabira- 
uni,  for  me  wounded  sorely,''  literally  "the 
Pass-over  of  me,"  or  "mine  the  Pass-over,''  are 
curiously  connected  with  the  Pa-sa%  observ- 
ance (2  K.  23 :2i-23),  which  probably  originat- 
ed as  a  national  ceremony  from  the  occasion  of 
his  death,  for  it  is  also  to  be  noted  that  Phar- 
aoh, who  is  probably  Ne^het  or  "strong"  in 
Egyptian  is  called  the  "lame"  in  the  Syriac  and 
Arabic  versions,  which  may  be  explained  by  the 
words  Nechah  and  Pa-Sa'h  (2  Sam.  4:4),  both 


EGYPT  AND  ISRAEL  103 

rendered  ''lame,"  applied  to  Mephi-Besh-eth, 
or  "Memphis-shame:"  while  the  father  of  Josi- 
ah's  mother  le-Did-ah  or  David-ah  was  Aad- 
lah,  and  Aad  also  means  "to  pass-over,"  so  that 
it  is  easy  to  see  how  le-Petha^'h  was  son  of  Gile- 
Aad,  for  Peta'h  was  the  lame  Vulcan  of  Mem- 
phis; and,  in  any  case,  "Josiah"  or  I-oshu-Jahu 
seems  to  mark  a  departure  or  separation  from 
an  old  cultus  to  a  new  one,  which  latter  finally 
won.  "The  mourning  of  Ha-Dad  Rimm-on  in 
the  valley  of  Megiddon"  (Zech.  12:11)  refers 
to  the  defeat  and  death  of  Josiah,  but  it  seems 
less  probable  that  Ha-Dad  Rim-on  is  Josiah 
than  that  it  is  a  name  of  Je-Rem-Jah  (2  Chron. 
35:25),  since  the  double  m  in  Rimmon  is  only 
the  usual  duplicate  in  Hebrew  words,  and  Je- 
Did-ah  the  daughter  of  Je-Rem-Jah  is  a  form 
of  ha-Dad;  nor  is  it  necessary  to  say  that 
Raman-u  in  Euphratic  religion  was  an  aspect 
of  Merodach  and  mate  of  Ishetar.  The  origin 
of  Pass-over  is  accredited  to  the  flight  from 
Egypt,  which  was  conducted  by  Mosh-eh,  and 
Mosh  means  "withdraw,"  "draw-out,"  and  so 
I-Oshi-Jahu  may  be  the  same  name,  as  any  He- 
braist would  readily  admit  The  12th  Exodus 
implies  that  the  observance  bore  a  martial  hue, 
though  based  on  the  popular  conceit  of  a  de- 


I04  EGYPT  AND  ISRAEL 

scent  of  a  soul  or  a  hero  into  Hades  and  a  suc- 
cessful resurrection  or  return. 

11.  The  Egyptian  party  proved  stronger 
than  Jerem-Jah.  They  protested  that  when 
they  served  Malech-eth  Shema-im,  rendered 
"Queen  of  Heaven,"  they  had  abundance,  and 
suffered  no  evil,  for  that  they  did  as  their  an- 
cestors had  done  (Jere.  44:18);  though  they 
recognized  Jehoah  the  god  of  Jerem-Jah  (42: 
2-3)  as  worthy  of  deference.  The  prophet 
tells  them  that  Jehoah  repents  of  the  evil  he 
has  done  them  (v.  10),  and  orders  their  return, 
and  that  if  they  disobey  the  command  to  go 
back  to  Judea  none  of  them  shall  go  back  save 
those  who  have  escaped  (44:14),  and  so  none 
save  Je-Hoshu-Aa  did  return,  and  Chaleb  the 
Kain-i  (Num.  14:30).  The  fugitives  are  said 
to  have  mainly  gone  to  a  place  which  receives 
from  the  writer  the  name  Ta^'hepa-Ne'^hes,  re- 
verse of  Sa-''Hen-Pa*'hat  or  "Sister-of-the- 
Lion-Queen,''  evidently  ''Bu-Bastes"  or  ''house 
of  Bas-t,"  as  she  was  called  Pe^'hat  by  the 
Egyptians,  and  yet  Ta-''Hapi-Ne*'has  is  "Dark- 
Land-of-the-Nile." 

12.  The  Isaiah  devotes  its  chapters  30  and 
31  to  more  elegant  remonstrances  against  the 
migration,  calling  Egypt  itself  Ra^'hab,  met- 
athetic  of  Bera^'h  or  "fugitive,''  and  explaining 
perhaps  the  Hebrew  name  for  it  as  "land  of 


.      EGYPT  AND  ISRAEL  105 

Zar-ah"  (30:6),  and  assuring  the  fugitives 
that  Jehoah  will  Pa-Sea'^h  Jerushalem  and  its 
escaped  ones  (31:5;  compare  ia-Aabor  in  v. 
9)  ;  Pa-Sa'^h  never  being  used  in  this  ordinary 
verbal  sense;  and  so  in  33:23  Pa-Sa^'h-im  is 
rendered  ''the  lame,"  preceded  (v.  21)  by  the 
statement  that  Jerushalem  shall  be  "a  place  of 
Jeor-im  (Jeor  or  ''Nile")  Ra'^hab-i,  which  no 
ship  shall  ia-Aaber-ani,"  and  this  seems  a  ref- 
erence in  derision  of  the  purchase  of  her  peace 
by  Egypt  from  the  Scyth-ians  or  Sak-ae 
(Herod.  1:104-106),  the  "goat-like"  people* 
in  V.  19,  who  destroyed  Assyria  in  the  reign 
of  Josiah,  but  who  "passed-over"  Jerushalem; 
a  fact  sufficient  to  have  originated  the  Pass- 
over (comp.  2  K.  23:21-23),  or  to  have  lent 
historic  interest  to  the  old  Spring  festival;  but 
"Pa-Sa'^h-in  they  Bazez  Baz"  (Isaiah  33:23), 
rendered  "the  lame  took  the  prey,"  probably 
refers  to  the  Aabera-im  or  "Hebrews"  as 
plundering  the  Bez-like  Sak-se,  making  Pa- 
Sa'^h-im  the  name  by  which  the  Egyptians 
knew  the  Aabera-im,  or  perhaps  their  secret 
name;  and  in  any  case,  the  Exodus  (12: 
36)  follows  by  having  as  part  of  the  history  of 

*  No-Aaz   evidently    should   be   Cho-Aaz   or   "goat-like," 
or  hairy,  bearded. 


io6  EGYPT  AND  ISRAEL    , 

Pa-Sa^'h  that  the  Aabera-im  spoiled  Mi-Zera- 
im. 

13.  Allegorizing  the  supposed  sojourn  of 
these  fugitives  in  Egypt,  it  is  alleged  that  la- 
Aakob  and  his  family  went  thither;  lakeb  in 
Egyptian  meaning  ''weeper/'  and  this  fits  in 
with  the  weeping  of  Ra'^hel  at  Ram-ah,  of 
which  the  Jeremiah  (31:15)  had  spoken,  for 
in  Egyptian  the  word  Remi  also  means  "weep- 
ing," and  it  is  therefore  represented  that  it  is 
her  sons  that  are  first  taken  to  Mi-Zera-im; 
described  (30:7)  as  ''the  time  of  the  Zar-ah 
of  la-Aakob,''  who  is  also  made  to  lament  the 
fate  of  these  sons  as  thus  foretold  (Gen.  37: 
35;  43:14).  Each  was  an  old  divine  concept 
of  Chanaan;  Ra'^hel  in  Arabic  meaning  to 
"stray"  like  a  sheep,  and  the  tribal  father  I- 
Sera-El  probably  altered  to  suit  the  Egyptian 
word.  Even  the  mighty  David  of  the  later- 
written  history  is  promised  or  predicted  for 
the  fugitives  (Jere.  30:9)  when  Jehoah  shall 
save  them  out  of  Mi-Zera-im.  There  is  a 
promise  (44:28)  that  a  remnant  shall  escape 
""Horeb,  and  return,  which  does  not  accord 
with  the  prosperous  glimpse  of  them  we  have 
in  perhaps  an  interpolation  of  the  Isaiah  (19: 
17-18),  but  the  cry  La-'^Haz  or  "oppression" 
(v.  20;  Ex.  3:9)  is  to  come  by  reason  of  their 


EGYPT  AND  ISRAEL  107 

"task-masters"  or  Ne-Gesh-i,  which  Ne-Gesh 
by  metathesis  becomes  Gosh-en,  but  seems  the 
Negas  or  ''King''  of  the  Ethiopic,  and  perhaps 
Goshen  means  land  of  the  King.  Egypt  is  to 
be  frightfully  punished,  says,  not  only  the 
Jeremiah  and  the  Isaiah,  but  the  Ezekiel,  yet 
not  for  aught  done  against  the  Israelites,  and 
perhaps  for  sheltering  those  who  fled  from  the 
Chaldeans,  as  Nebu-Chadnezzar  is  to  depopu- 
late it  for  forty  years  (Ezek.  29:11),  and  the 
plagues  invoked  by  Mosheh  doubtless  represent 
these  prophecies. 

14.  The  600,000  men,  besides  women  and 
children  and  many  cattle,  escaped  by  night,  at 
the  prayer  of  the  inhabitants.  The  picture  of 
their  oppression  was  thus  far  too  feeble  for  the 
fierce  followers  of  Jerem-Jah  and  yEzerae.  The 
punishment  of  the  deserters  was  insufficient. 
They  must  go  into  the  Ma-Debar  for  that  forty 
years  the  Ezekiel  had  said  Egypt  should  be 
depopulated,  for  this  Ma-Debar  or  ''from- 
Speaking''  was  a  process  of  purgation  or  atone- 
ment, which  the  forty  days  of  Jesus  in  the  Ma- 
Debar  and  the  two  years  of  Paul  in  Arabia 
represent,  and  is  a  species  of  living-death  upon 
which  religious  mysteries  are  yet  built. 

15.  The    Aareb    Rab    or    "mixed    multi- 


io8  EGYPT  AND  ISRAEL 

tude"*  that  went-up  with  Bene-Israel  (Ex. 
12:28)  is  the  Rab  of  the  Isaiah  (19:20),  ren- 
dered "great-one/'  also  the  Aareb  of  the  Jere- 
miah (25:20-24)  and  the  Ezekiel  (30:5);  but 
Aareb  Rab  can  mean  "desert  chief,"  "dark 
chief,"  the  Greek  word  Ereb-os,  as  in  Hebrew 
Aareb  means  "evening,"  in  Ethiopic  the  Sun- 
set ;  hence  we  may  be  certain  the  words  do  not 
mean  "mingled  multitude,"  but  some  protect- 
ing power.  The  town  the  fugitives  first  left 
was  Raa-Meses,  which  in  Egyptian  means  the 
"  Sun-of -Evening" ;  and  they  first  reached 
Such-oth,  which  means  in  Hebrew  a  "thicket," 
a  "covering,"  and  in  Greek  Sek-ot  means 
"dark,"  though  the  Mystic-os  Sek-os  or  "mys- 
tic cell"  in  the  Eleusinian  Mysteries  of  De- 
Meter  will  here  be  remembered;  while  in  He- 
brew the  word  Sebach  is  the  "thicket"  that 
caught  A-Besh-alom,  and  caught  the  ram  that 
was  substituted  for  I-Za^'hak,  and  the  Shebaz 
that  seized  Sha-Aul  (2  Sam.  1:9),  for  in 
Egypt  Sebek  is  the  crocodile-god,  son  of  Nit 
or  Neith,  particular  aspect  of  Deity  at  Nubti 
or  Ombos,  and  at  Shed-at  or  Ar-Sin-oe;  and 
Shed-at  means  "concealed"  in  Egyptian,  as 
does  the  hieroglyph  crocodile,  also  "to  spy," 

*  The  Aseph-Suph  of   Num.   11:4  may  be  rendered  the 
"carried-off." 


EGYPT  AND  ISRAEL  109 

"destruction" ;  and  the  crocodile  was  called  Em 
Sa^^h^  the  Souch-os  of  Strabo  (17:1:38);  the 
terror-goddess  Ta-Ur  or  Shep-ut  often  wear- 
ing the  figure  of  a  crocodile.  Sebek  was  also 
solar,  and  Sebek-Raa  seems  the  Sun  of  the 
abyss  or  Under-world.  The  connection  of 
Such-oth  with  the  hidden  realm  is  also  dem- 
onstrated by  the  feast  of  "tabernacles"  in  au- 
tumn when  the  Sun  is  departing,  and  thus  con- 
nects with  the  Sek-et  barge  wherein  the  "Sun- 
of-Evening,"  Raa-Meses,  entered  the  invisible 
land;  and  this  boat  is  also  called  Sekar  and 
•"Hen-nu;  so  that  in  assimilating  Jerem-Jah  to 
Osir-is  (Jere.  37:15)  it  is  said  the  princes 
smote  him  and  "gave  him  his  Aoth  a  house  of 
the  Asur  of  house  of  Jonathan,  for  they  made 
it  a  house  to  Chel-a";  Aoth  meaning  "sign," 
and  (v.  16)  "for  he  came  to  the  house  of  the 
Bor  and  to  the  ^Hannu-ioth"  or  "cabins";  all 
which  clearly  refers  to  the  funeral  Bar-is  and 
"^Hennu  barge.  After  this  Jeremiah  was  taken 
to  the  ""Hezer  of  the  Ma-Tar-ah,  rendered 
"house  of  the  guard,"  and  subsequently  sent 
in  cords  to  the  Bor  of  Malach-Jahu,  where 
was  no  water,  only  Tit  or  "mire,"  &c.;  but 
this  is  here  probably  a  contemptuous  use  of 
the  word. 

16.     Now,  at  Such-oth,  the  consecration  of 


1 10  EGYPT  AND  ISRAEL 

the  first-born  was  declared  to  be  an  Aoth  or 
"sign''  on  the  hand  and  a  Tot-Poth  or  ''front- 
let/' Greek  "phylaktery"  (Ex.  13:16),  which 
latter  is  said  to  be  the  band  wound  above  the 
eyes  upon  which  was  written  sentences  from 
the  Tor-ah,  and  worn  at  prayers ;  but  in  Egyp- 
tian Tut  or  Dut  was  a  "handmaid"  in  the 
sacred  rites,  and  one  of  these  with  a  band 
about  her  head  stood  at  the  front  of  the 
"cabin"  on  the  barge  of  the  dead,  and  a 
similarly  attired  one  at  the  other  end,  called 
the  great  Ter-et  and  the  little  Ter-et  (comp. 
"house  of  the  Ma-Ter-ah"  or  "guard"  of 
Jeremiah),  while  Tat-et  or  Tad-et  was  a  con- 
spicuous name  of  the  goddess  at  "Busiris"  or 
the  "house  of  Asar-is"  of  Tatu  or  Daddu,  and 
closely  connected  with  functions  for  the  dead; 
besides  which  the  Tat  or  Dad  or  symbol  of 
Asar-is,  and  the  Ta  (a  knot  or  tie  of  some 
sort)  or  amulet  of  Isis  were  placed  in  doubles 
alternately  on  the  Bar-is;  hence  this  Tut-u  or 
Tot-Peth  or  Tit  or  Ter-et  or  Ma-Tar-ab  may 
all  be  considered  in  the  Greek  word  Phylak- 
Ter  or  "guard,"  "watcher,"  which  seems  to 
connect  with  the  famous  Palakid-es  of  Amen- 
Raa  at  Thebes,  the  Egyptian  Kerem-et-u, 
whence  perhaps  the  Hebrew  word  ^'Herem  or 
"devoted,"  the  English  "harem,"  "hermit,"  for 


EGYPT  AND  ISRAEL  iii 

there  were  holy  women  shut-up  to  the  god,  and 
who  watched  or  were  watched;  hence  Zachar 
or  ''memoriar'  was  a  "male"  sign  and  the  Tot- 
Peth  or  "frontlet''  was  a  female  sign  (Ex. 
13:9,16),  like  the  Dat  and  the  Ta  (comp.  Peth- 
ah,  Isaiah  3:17),  as  on  the  Egyptian  "boat" 
or  Baris  of  the  dead;  so  that  this  account  of 
Jerem-Jah  implies  that  he  went  into  and  re- 
turned from  the  Bor  or  "pit"  (Baris)  of  the 
dead,  or  the  ""Hennu  barge  of  the  Sun,  and  the 
former  bore  phallic  emblems,  doubtless  re- 
spected by  Hebrews  as  well  as  by  Egyptians 
and  Greeks. 

17.  It  was  after  they  left  Such-oth  that 
the  Bene-Israel  "encamped"  or  ia-^'Han  in  Ae- 
Tham,  and  Tem  in  Egyptian  is  the  Sun-set 
god.  It  is  now  that  the  two  Aam-Ud-i  or 
"pillars"  appear,  and  Jehoah  in  them  to  Ne'^h- 
oth  or  "lead"  them  the  way,  usually  "com- 
fort," "rest,"  "repent,"  but  the  Egyptian  of 
Ne'^h  is  "to  entreat."  Then  the  fugitives  en- 
camped before  Pi  ha-^'Hir-oth  or  "Mouth  of 
the  Caves,"  between  Mi-Gedol  or  "great- 
water"  and  the  sea;  before  Ba-Aal  Zephon, 
&c. ;  Zephon  or  the  "North,"  with  which  the 
Jeremiah  (6:22;  10:22,  &c. ;  Isaiah  41:25)  so 
often  threatens  the  Egyptian  faction;  and  so 
the  child  Mosheh  was  Zephan  (Ex.  2:2)  ;  and 


112  EGYPT  AND  ISRAEL 

Ba-Aal  Zephon  is  here  an  apparent  protector 
or  avenger  as  in  the  Jeremiah,  which  plainly 
refers  to  Chaldea  (3:18,  &c.)  in  these  threats; 
while  scholars  agree  that  Zephon  is  the  Greek 
Typhon,  a  name  by  which  they  refer  to  the 
evil  Deity,  the  foe  Set  of  the  Egyptians. 
Pharaoh,  however,  is  made  to  say  of  Bene 
Israel,  ''they  are  weepers  in  the  land,  Sagar 
upon  them  the  Made-Bar"  (Ex.  14:3),  as  if 
they  were  lost  souls  who  could  not  pass  over, 
while  Sager  and  the  Sekar  or  ''shut-up"  barge 
of  the  Egyptians  are  the  same.  To  save  from 
the  Ma-Zera-im  the  guide  angel  and  the  front 
Aam-Ud  got  in  the  rear,  but  the  sea  had  to  be 
cloven  before  the  passage  could  be  effected, 
and  this  was  done  "in  the  wind  of  Kadin  Aaz- 
ah,"  which  as  "east  strong  wind"  recalls  the 
Seair-ah  or  "whirlwind"  of  the  vanishing  Eli- 
Jahu,  Jonah's  Seair  or  "tempest,"  especially  as 
Kadim  Aaz-ah  means  "ancient  she-goat";  so 
that  we  have  here  the  oryx-barge  which  sym- 
bolised Seair  or  "tempest" ;  while  the  pursuing 
horses  and  chariots  are  the  same  as  at  the  as- 
cension of  Eli-Jahu,  who  had  also  to  pass-over 
in  ^'Horeb-ah,  rendered  "dry  land,"  while  "in 
^Horeb-ah"  and  "in  la-Bash-ah"  (Ex.  14:21, 
22)  are  both  used  at  the  Red  Sea.  So,  when 
David  fled  it  was  first  to  Ba-^'Hur-im  or  "in 


EGYPT  AND  ISRAEL  113 

the  Caves/'  the  same  as  Pi  the  ''Hir-oth,  but 
was  advised  to  lodge  that  night  in  the  Aaber- 
oth  of  the  Madebar,  and  also  Aabor  ''te-Aabor" 
(2  Sam.  16:5;  17:16),  which  probably  means 
that  he  should  pass-over  in  the  ''barges"  of  the 
Madebar,  and  also  had  permission  to  pass- 
over  ;  hence  he  went  to  Ma-^'Hena-im-ah,  which 
is  a  feminine  form  of  ''Hennu  or  Ma-^'Hen-nu* 
the  divine  barge  of  the  Sun,  the  "cabins"  of 
Jeremiah;  and  David  came  back  in  the  Aaber- 
ah  (19:18),  which  seems  the  same.  And  so 
Ja-Aakob  arose  from  ''Haur-an  or  "caves/' 
and,  pursued  by  Laban,  reached  Ma-^'Hena-im 
in  safety,  for  Gale-Aad,  where  he  left  his  pur- 
suer, also  means  in  Hebrew  the  "great-pass- 
over";  yet  a  further  account  says  that  in  Ma- 
''Han-eh  (Gen.  32:22)  and  during  the  night 
he  Aaber  all  his  family  and  goods,  and  when 
alone  on  the  la-Bok  he  le-Bek  or  "wrestled" 
with  a  man,  which  is  nearly  the  same  word  as 
the  I-Bek-aa  or  "cloven"  waters  of  the  sea 
(Ex.  14:21);  but  when  Ja-Aakob  arrives  at 
Such-oth  it  is  ^s-Av  who  has  gone  "to  his 
way  of  Seair-ah,"  while  in  the  cases  of  Eli-Jahu 

*  Ma^hen  was  an  Egyptian  word  for  a  large  serpent,  and, 
as  David  and  Ja-Aakob  and  the  house  of  Sha-Aul  all  fled  to 
Ma^hena-im,  it  may  seem  that  this  word  corresponds  with 
Pa-Ran  or  "the  Ran-u"  serpent-angel  of  the  Egyptians,  and 
refuge  of  David  and  Ha-Dad  and  I-Shem-aa-El. 


114  EGYPT  AND  ISRAEL 

and  Jonah  it  is  the  Seair-ah,  rendered  "wirl- 
wind''  and  "tempest,"  which  causes  them  to  dis- 
appear, the  one  into  Heaven,  the  other  into  the 
recesses  of  the  Seph-in-ah,  and  then  into  lom  or 
"sea" ;  and  if  Seph-in-ah  is  "Spain"  or  Aaber- 
la  ("Iberia"),  as  the  "hidden"  or  Saph-un 
(Deut.  33:19;  not  "preserved,"  v.  21),  we  may 
have  the  "Red  Sea"  or  lom  Suph  and  the  Aaber 
or  "pass-over"  of  it  as  the  figurative  passage 
to  Amenti  or  the  "West,"  the  "hidden"  world; 
for  Such-oth  and  Zaphon  and  Saph  or  Saph- 
in,'''  &c.,  evidence  the  hidden  and  mysterious. 
18.  The  'Hom-ah  or  "wall"  of  the  water 
on  each  hand  when  the  passage  was  made  is 
the  Egyptian  for  "wife"  or  "woman,"  and 
seems  to  serve  in  place  of  Aamm-Ud  or  "pil- 
lar," and  respond  to  the  Aamm-od  or  "stood" 
at  the  Aaber  of  Jordan  (Josh.  3:16)  and  to 
the  "ceased"  or  Aamm-od  when  Jonah  (1:5) 
was  cast  into  the  sea;  though  ''Hom-ah  also 
means  "shut-up"  in  Egyptian ;  and  so  Ja-Aakob 
had  two  wives  at  his  famous  Aaber  (Gen.  ^2: 
23),  for  Isis  and  Nepthys,  or  some  aspect  of 
them  like  the  Ter-et  women  or  the  Kerem-et  of 
Amen-Raa,  always  guarded  the  bier;  and  so 

*The  Egyptian  name  Zaphen-ath  Pa-Anea^h,  perhaps 
"bread  of  life,"  given  Jo-Seph,  probably  refers  to  the  Zef  or 
Zeph,  "divine  food,"  of  the  Egyptians. 


EGYPT  AND  ISRAEL  115 

this  ^'Hom-ah  on  each  side  at  the  lom  Suph 
may  be  referred  even  in  Hebrew  to  ''Ham  or 
"father-in-law"  and  ''Ham-oth  or  "mother-in- 
law,"  as  Judah  to  Tamar  and  Naa-Am-i  to 
Ruth. 

19.  They  were  now  in  the  Ma-Debar  or 
"f rom-speech" ;  perhaps  the  Egyptian  Mede- 
Bar  or  "new-speech."  The  Hebrew  meaning 
seems  better,  as  "silence"  was  not  observed, 
and  the  persistent  "murmuring"  or  Lun  seems 
to  have  been  the  cause  of  their  curse.  Lun, 
however,  is  often  rendered  "to  tarry,"  "to 
lodge,"  "to  abide";  hence  Elon  is  rendered 
"tree"  as  a  shade.  But  in  Chaldaic  Ilan-i  is 
the  plural  "gods,"  and  it  is  possible  that  the 
transition  had  rendered  these  people  "divine" 
in  their  own  conceit,  or  rather  it  was  necessary 
to  the  allegory,  since  they  received  celestial 
food  and  miraculous  waters,  and  could  quarrel 
with  Jehoah.  The  Egyptian  idea  was  that  the 
unforgiven  in  the  Shades  ate  dust,  thus  creat- 
ing thirst,  but  the  blessed  hoped  for  and  per- 
haps received  cakes  and  ale,  and  the  gods 
ate  Zepha-u.  The  Hosea  (13:5)  calls  the 
Madebar  "the  land  of  Tal-Aub-eth,"  perhaps 
"roving-demon,"  but  the  spirits  who  refreshed 
David  at  Ma-'^Hana-im-ah  said  (2  Sam.  17:29) 
"the  people  are  hungry  and  weary  and  thirsty 


1 16  EGYPT  AND  ISRAEL 

in  the  Madebar,"  for  there  Shobi  seems  the 
U-Sheb-ti  or  servant  of  the  deceased  as  the 
Egyptians  called  the  figure  they  placed  in  the 
grave  with  the  dead;  Machir  is  of  Lo  Debar 
or  "no  speech,"  Bar-Zill-ai  means  "prison-of- 
the-departed,"  while  Chimeham  or  the  "pallid'' 
seems  a  word  for  Egypt  supplied  by  the  Jere- 
miah (41:17),  perhaps  its  plural  or  Chem-ah- 
im.* 

20.  Bene-Israel  met  no  friends  in  the  Ma- 
Debar  save  le-Thero  the  "law,"  who  was  of 
Midi-an,  which  may  mean  that  he  was  Med-ah 
or  "tall,"  a  giant.  The  first  fight  was  at  Reph- 
Id-im  with  Aamal-Ek,  and  Reph-Id-im  means 
"giant-hands,"  and  Aamal  is  "sorrowful- 
toiler,"  hence  the  same  as  la-Bez  or  Zeb-ai  (i 
Chron.  4:9-10)  or  Bes,  and  of  course  of  the 
family  of  ^sav  as  the  word  Ek  or  Eko  is 
Arabic  for  "goat,"  which  implies  the  Satyr 
aspect  of  the  super-human,t  and  with  ^sav 
and  Aamal-Ek  and  A-Gag  and  Haman  the 
Agag-i  we  have  the  more  usual  names  of  the 
supplanted  Deity  of  the  land,  with  whom  was 

*The  story  of  David's  "pass-over"  or  Aaber  into  and 
return  from  the  Ma-Debar  or  Hades,  in  fact  the  entire  story 
of  the  revolt  of  A-Besh-Alom  or  the  "shameful  youth,"  is 
shrewdly  left  out  by  the  later  Chronicler. 

t  Another  explanation  of  the  name  Aamelek  is  herein 
given,  as  Aam  is  "people"  and  Aalek  is  rendered  "horse- 
leech ;"  hence  "blood-sucker  people." 


EGYPT  AND  ISRAEL  117 

war  with  Jehoah  "from  generation  to  genera- 
tion'' (Ex.  17:16);  yet  this  concept  was  al- 
ways a  giant  in  size  or  strength  as  his  bed  as 
Aogat  Rab-ah,  or  his  high  gallows  as  Haman, 
or  his  skull  as  Gol-Iath  or  Gol-Gotha,  &c.,  seem 
to  testify,  while  as  Shimesh-on,  Sha-Aul,  Bo- 
Aaz,  and  perhaps  Je-Petha^'h,  and  others,  he 
was  the  militant  aspect  of  good.  The  Egyptian 
Dua-t  or  night-world  of  the  Sun  and  of  the 
soul  was  frequented  by  forms  of  Aa-Pep  or 
"giant,''  who  had  many  shapes  and  more 
numerous  names,  and  he  was  the  foe  of  Raa; 
while  as  Set  or  Sute^h  (Zadok),  Ba-Aal  or 
"Baal,"  &c.,  he  was  the  foe  of  the  man- 
god  Asar  or  "Osiris"  and  the  Osiri-ised  or 
"blessed" ;  and  the  word  Set  in  Egyptian  means 
"mountain,"  "desert,"  and  the  jackal-looking 
beast  Sha  which  symbolised  Set  or  violence 
also  was  the  demonstrative  of  the  name  "Baal" 
in  Egypt,  for  this  Canaanite  god  had  at  least 
one  temple  in  the  Delta,  and  was  considered  by 
the  Egyptians  as  a  war-god. 

21.  This  victory  over  Aamal-Ek  was  near 
Sin-Ai.     Maafek*  was  the  name  of  the  penin- 

*  Ma-Afek  may  have  given  name  to  Aphek  near  Sidon, 
where  stood  a  famous  shrine  of  Aphrodite,  that  is,  Hathor, 
and  the  Aphek  where  the  Philistines  encamped  before  they 
took  the  Aron  from  the  sons  of  ^1-i.  and  before  they  killed 
Sha-Aul,  for  Hathor  was  the  Sun-set  goddess. 


ii8  EGYPT  AND  ISRAEL 

sular  we  call  Sin-Ai,  and  in  the  quarries  there 
the  Egyptians  made  their  criminals  and  cap- 
tives toil.  The  great  mother  was  the  fem- 
inine of  Deity  there  under  the  famous  name 
"Hathor"  or  '^Het-^Hor;  and  Ta-Sen  or  ^'the 
sister,"  a  name  of  the  great  mother,  may  give 
us  Sin-Ai  or  ''great  sister,"  as  the  word  means 
in  Egyptian.  Ta-Ur-et  or  "the  mighty"  was 
that  fierce  phase  of  Isis-Hathor  which  is  pre- 
sented with  a  sow  or  hippopotamus  or  croco- 
dile head,  and  I  think  she  was  the  goddess 
Thuro  or  Tha-Ur-o  of  the  Phoenicians,  ren- 
dered ''law" ;  hence  le-Thero  came  with  Zippor- 
ah  the  wife  of  Mosheh  to  the  ^'Han-ah  or 
"camp"  at  the  mountain  of  the  Elohim  (Ex. 
18:5),  called  ""Horeb-ah  (3:1),  which  "^Horeb 
means  in  Hebrew  a  "knife"  or  "sword"  as  well 
as  "dry-ground,"  and  Ta-Ur-et  is  often  pic- 
tured with  a  "knife"  or  "sword;"  in  the  Egyp- 
tian tongue  Dema  (or  Tema)  and  Mades;  and 
Sin-Ai  and  ^'Horeb-ah  are  considered  identical. 
So,  after  the  visit  of  le-Thero,  there  began  the 
delivery  of  the  Thor-ah  or  "law,"  "written  in 
the  Ae-Ziba-Aa  of  Elohim"  (31  :i8;  comp.  34: 
27-28).  This  delivery  was  attended  with 
scenic  terrors,  unlike  those  intimated  by  Apu- 
leius  when  initiated  into  the  Mysteries  of  Isis, 
yet  alike  a  theophany,  but  scarcely  equal  to  the 


EGYPT  AND  ISRAEL  119 

parallel  experience  of  Eli-Jahu  at  "the  moun- 
tain of  the  Elohim  of  *^Horeb''  (i  K.  19:8,  &c.) ; 
and  this  other  fugitive  murderer  was  also  fed 
with  angel  food  which  strengthened  him  the 
usual  forty  days.  It  seems  consistent  that 
^Horeb  should  mean  ''dry/'  and  still  more 
"sword/'  when  associated  with  the  bloody  ante- 
cedent in  both  the  cases  of  Mosheh  and  Eli- 
Jahu,  but  when  it  is  remembered  as  the  place 
where  these  fugitives  and  the  fugitive  Bene 
Israel  took  sanctuary  we  may  reverse  the  let- 
ters of  the  word  and  read  ''Horeb  as  Bero^'h  or 
"fugitive/'  as  Jonah  a  "Beroa'^h  for  Tarsh- 
ish"  (1:3).  And  so  ''Hes-ah  and  Aoz  or  Ma- 
'Hes-ah  and  Ma- Aoz  (Joel  4:16),  "refuge" 
and  "stronghold/'  both  "fugitive"  or  "to  flee/' 
seem  names  of  ""Hes  or  As,  "Isis,"  for  "deci- 
sion" or  ''Haruz,  that  is  "Horus,"  is  just  spoken 
of  (v.  14),  and  Egypt  just  after  (v.  19)  ;  and 
the  protecting  mother  is  to  be  supplanted  by 
Jehoah,  which  tends  to  show  that  ''Horeb-ah,  as 
Bero%  is  a  name  that  also  refers  to  the  "great 
sister"  or  Sin-Ai  of  Osiris. 

22.  At  the  supposed  time  of  this  flight 
the  Egyptians  were  certainly  occupying  the 
Sinai  peninsular,  they  have  many  inscriptions 
there,  and  of  course  had  temples ;  nor  is  it  un- 


120  EGYPT  AND  ISRAEL 

reasonable  to  suppose  the  criminals  who  worked 
there  in  the  quarries  had  a  right  of  sanctuary 
in  these  temples,  or  in  some  one  dedicated  to 
the  goddess  in  her  aspect  of  Ta-Ur  or  Sheput, 
as  compare  Sliepot  or  "judge"  (Joel  4:12),* 
and  as  at  Kadesh  or  Ain  Mi-Shepat.  The 
Egyptians  seem  to  recognize  Bes  and  Set  as 
the  mate  of  Ta-Ur-t,  and  in  them  we  surely 
have  Malech  Aar-eth  or  the  "skin  king,"  per- 
haps here  represented  by  le-Thero,  called  also 
Reau-El,  and  son  of  the  hairy  ^sav.  How- 
beit,  at  Sin-ai  or  ^'Horeb-ah,  "Mosheh  went  up 
to  the  God,  and  called  to  him"  (Ex.  19:3), 
which  indicates  that  this  mountain  was  noted 
for  its  particular  Deity,  and  that  its  rocky 
grandeur  typified  him,  as  it  did  Set  or  "moun- 
tain." 

23.  This  Deity  was  adopted  by  Bene  Is- 
rael;  and  Mosheh  built  an  altar  below  the 
mountain,  and  sent  youths  and  offered  them 
up  for  Aol-oth,t  and  oxen  for  a  peace  offer- 

*  The  Arabs  call  Sin-ai  Mountain  of  the  Tur  or  "law." 
Is  it  a  mere  imitation  that  in  his  He-Gir-a  or  "the  flight" 
from  Mekka  to  Medina  Mo^hammed  hides  himself  for  three 
days  in  a  cave  of  Mount  Thur?  In  Hebrew  Ha -Gar  is 
rather  "the  immigrant"  than  "fugitive,"  "flight;"  comp.  "in 
the  Ger-uth"  of  Chimee-v-Ham  (Jere.  41:17).  In  Ba-^Hur-im 
or  "in  Caves"  David  was  stoned  by  Shem-Aei  ben-Gera,  the 
same  as  I-Shem-Ae-El  son  of  Ha-Gar  who  mocked  at  I- 
Za^hak.    Pa-Sa^^h  in  Egyptian  means  "the  flight,"  "the  runner." 

t  Aol  means  a  suckling  child,  but  I-Petha<=h's  Aol-oth 
(Judges  11:31)   was  not. 


EGYPT  AND  ISRAEL  121 

ing;  and  he  sprinkled  half  the  blood  on  the 
altar,  and  half  on  the  people  from  the  basins, 
as  pleasing  to  the  war  God  they  were  making 
a  contract  with;  and  that  the  Na-Aare-i  or 
"young-men"  were  Aol-oth  or  sacred  sacri- 
fices (Ex.  24:5),  and  not  officiating  priests, 
is  clear.  Such  bloody  rite  was  appeasing  to 
Jehoah,  as  when  Noa^'h  offered  the  like  (Gen. 
8:20-21),  so  he  showed  himself  to  the  chiefs 
and  seventy  elders,  probably  the  supposed  sev- 
enty of  the  Septuagint,  and  they  saw  Jehoah 
eat  and  drink  (Ex.  24:11).  He  had  under 
his  feet  "like  a  work  of  the  tile  of  the  Sephir" 
or  "book,"  that  is,  the  Sepher  of  Covenant  (v. 
7),  written  on  a  Leban-ath  or  "white  tile,"  and 
like  the  Aezem  or  "body"  of  the  Heaven  for 
clearness  (v.  10)  ;  and  he  then  told  Mosheh 
to  come  up  and  he  would  give  him  the  Lu^'h- 
oth  of  the  stone  and  the  Tor-ah  and  the  com- 
mandment, "which  me  written  to  those  of  the 
Hor-oth"  or  "the  mountaineers"  (v.  12)  or 
Hor-ites ;  and  this  Lu'^h-oth,  rendered  "tablets" 
from  their  La'^h  or  "shining"  surface,  are  the 
Leban-ath  or  "whitish-tile"  of  the  book  or 
scribe.  That  he  had  written  these  for  the 
Hor-oth  (usually  feminine  plural)  may  con- 
nect with  A-Har-on  and  his  death  at  "Mount" 
•"Hor ;  but  the  Syrians  did  speak  of  the  god  of 


122  EGYPT  AND  ISRAEL 

Iserael  as  god  of  the  Har-im  (i  K.  20:23). 
At  the  first  meeting  of  Mosheh  with  Deity  at 
''Horeb-ah  he  had  called  himself  Ehieh,  sound- 
ing as  the  Egyptian  Au-a  or  "I  am,"  and  the 
words  are  demonstrated  by  the  human  figure 
in  Egyptian;  but  the  name  he  usually  gives 
himself  is  lehoah,  probably  in  Egyptian  lu- 
Uaa  or  the  ''Coming-One."  It  can  not  well 
be  gainsaid,  however,  that  the  name  and  local- 
ity ''Horeb,  whether  as  "sword"  or  "drouth," 
or  as  reverse  of  Bero^'h  or  "fugitive,"  bore  some 
significance  in  this  story  of  these  fugitives. 


SECTION   IV 

I.  From  the  standpoint  of  religious  mys- 
ticism, then  common  in  Egypt  and  Greece,  the 
Aabera-im  were  now  initiates;  the  thunder, 
the  lightning,  the  smoke,  the  Chebed  or 
"glory,"  the  blare  of  the  trumpet,  the  voice 
out  of  the  thick  cloud,  the  earthquake,  and 
lehoah  descending  on  the  mountain  in  fire, 
being  followed  by  the  lectures  or  statutes  to 
be  observed.  The  subsequent  trials  of  forty 
years,  attended  still  by  thirst,  by  famine,  and 
by  strife  with  ogres  and  giants,  are  used  to 
Nes  or  ''prove,''  "tempt,"  the  novitiate,  whose 
constant  I-Lun-i  or  "murmurings"  suggest 
local  "deities,"  or  the  Ilan-i,  as  the  Chaldeans 
called  the  "gods."  A  "shrine"  or  Mish-Chan 
and  a  "coffin"  or  Aron  were  made  after  the 
scene  at  Sin-ai,  and  borne  with  them  as  the  cell 
of  the  Deity  whom  they  wished  to  keep  among 
them.  This  statement  may  explain  the  mean- 
ing of  the  word  ''Hor-eb,  as  the  ^Her-^Heb  of 
the  Egyptians  was  the  "face-festival,"  when  the 
image  was  brought  out  of  the  shrine  and  borne 
in  procession;  hence  a  sort  of  theo-phany  for 


124  EGYPT  AND  ISRAEL 

the  people,  as  was  the  case  at  ''Hor-eb,  as  thus 
told,  and  with  Eli-Jahu  at  the  same  place.* 
This  view  seems  confirmed  by  the  arrival  of 
Bene  Israel  at  Kadesh  B-Aren-Aa  or  the 
"holy  in-the-great-Aron"  or  "ark,''  also  called 
(Num.  13:26)  Pa-Ran  Kadesh  or  "the  vessel 
sacred"  if  we  allow  the  Egyptian  word  Aaren, 
the  Latin  Urna  or  "urn/'  which  Apuleius  (11) 
says  was  carried  in  the  procession  of  Isis,  over- 
lain by  an  "asp"  or  Aaraa;  but  this  "ineffable 
symbol"  was  preceded  by  a  chest  containing 
the  sacred  utensils,  he  says,  which  probably 
represented  the  Mish-Chan,  which  in  the  tem- 
ple became  the  Kadesh  Kadesh-ah  or  "holy  of 
holies,"  the  classic  Adytos  or  Adytum,  which 
sounds  like  the  Aron  of  the  Aad-uth  (Ex. 
25:22). 

2.  This  Kadesh  is  also  called  Ain  Mi- 
Shep-at  (Gen.  14:7),  which  in  Hebrew  is  "Eye 
of  the  Judge";  but  Shepu-t  is  a  name  of  the 
goddess  Ta-Ur,  with  whom  we  may  identify 
Miriam,  as  she  died  there,  and  who  is  probably 
the  same  as  Naa-Am-i  or  Mara  of  Beth  Le'^h- 


*Un  cHer  ^Heb  or  "show  face  festival"  seems  the  same 
as  the  Aaber  or  "procession"  of  Merodach  of  the  Babylonian 
records.  The  Aabera-im  or  "Hebrews"  were  perhaps  those 
who  on  such  occasions  bore  the  sacred  "boat"  or  Aaber-ah, 
which  seems  the  shrine  of  the  Sun-god.  (See  Apuleius. 
Isaiah  46:  7). 


EGYPT  AND  ISRAEL  125 

em,  but  who  must  reasonably  be  identified  with 
the  Moon-goddess  Kadesh  of  the  Egyptian  in- 
scriptions, to  them  a  foreigner,  and  also  called 
Ken-at,  perhaps  from  the  Hebrew  word  Chun, 
as  she  holds  in  one  hand  the  perforated  "cake" 
or  Chun  (Jere.  44:19),  a  generative  symbol, 
whence  the  Latin  word  Cunn-us  or  "secret," 
and  so  the  votaries  of  lehoah  changed  Kadesh 
from  "holy"  to  Kadesh  and  Kadesh-ah,  ren- 
dered "sodomite"  and  "harlot;""^  but  she  was 
the  great  Nature-Mother,  known  to  the  Israel- 
ites as  Ta-Mar  the  Kadesh-ah  or  "harlot"  who 
seduced  Jehudah,  the  Aash-Tor-eth  whom 
Shelomeh  "went  after,"  the  De-Lil-ah  and 
Ruth  who  ensnared  Shimesh-on  and  Bo-Aaz, 
the  Ma-She^hith  of  the  Mount  Olives,  and  the 
Epherath-ah  or  Aphrodite  of  the  Judean  hills 
and  Greece,  &c. ;  in  fact  Ta-Mar.  or  Miri-am 
means  "beloved"  in  Egyptian,  and  was  a  name 
especially  applied  to  Se^het  of  Memphis,  whose 
name  means  the  "powerful." 

3.  Thus  the  arrival  at  Kadesh  or  Mi-Shep- 
hat  seems  in  the  allegoric  Exodus  a  place  of 

*The  earlier  Egyptian  drawings  of  her,  says  Budge, 
present  Kadesh  nude,  but  the  later  ones  with  "tights,"  with 
the  head-dress  of  Hathor,  and  standing  on  a  lion  between 
the  Egyptian  god  Min  or  J^Hem  and  the  Arab  god  Reshepu 
of  the  gazelle  frontlet  of  Set,  thus  demonstrating  that  she 
was  both  Egyptian  and  foreign. 


126  .  EGYPT  AND  ISRAEL 

protection  and  judgment,  and  responds  to  the 
Ta^'hap-One'h-Es  of  the  Jeremiah  (43:7  &c.), 
by  reverse  Se-^'Hena-Pa^hat  or  "Daughter-of- 
the-Cat-queen" ;  ''Hen-at  meaning  "queen'' ;  and 
this  connection  is  shown  (i  K.  11:  17-20) 
when  a  solar  fugitive  goes  to  Pa-Ran  and  to 
Ta'^hap-Enes  the  Geber-ah,  that  is,  Sene-Pa^hat 
or  "Sister  of  the  Cat"-goddess  or  Hon-god- 
dess;*  and  so  A-Besh-alom's  corpse  "was  cast 
in  the  forest  to  the  great  Pe^ath,"  for  a  den  of 
lions  perhaps  is  figurative  of  the  "Pit" ;  often 
She'^h-ath  and  Sheoland  and  Bor;  but  She^h- 
ath  is  the  lion-goddess  wife  of  Pata^'h  of  Mem- 
phis, and  the  Ta^'hash  skins,  rendered  "seaF' 
skins,  over  the  Aron  and  Misha-Chan  seem  a 
mere  reverse  of  this  name  of  the  lion-goddess, 
who  was,  like  Ta-Ur  or  Shepu-t,  a  destructive 
aspect  of  Hathor.  The  two  seem  to  meet  in  the 
case  put  by  the  Jeremiah  (43:10)  who  says 
Nebu-Chadnezzer  will  extend  over  the  stones 
at  Ta'^hap-Ane'^h-Es  his  Shepe-Rir,  for  Rer  or 
Rer-et  is  a  frequent  name  of  Shepu-t  or  Ta- 
Ur-t.     The  word  Sheol,  often  rendered  "pit,'' 

*  Pe^h-et  was  the  Speos  Artemidos  of  the  Greeks,  and 
in  upper-Egypt,  The  goddess  was  called  for  the  town  or  the 
town  for  her.  She  was  called  "Neb-t  of  Sep-id"  or  "lady  of 
the  star  Sirius,"  thus  an  aspect  of  Isis,  and  of  the  fecund 
inundation. 


EGYPT  AND  ISRAEL  127 

may  be  reverse  of  Laish  or  ''lion/'  and  so  the 
King  Shaaul.  In  Egyptian  myth  the  Hon  was 
solar;  under  the  name  Akel  the  lion  guarded 
each  opening  of  the  tunnel  which  at  night  the 
Sun  passed  through;  and  the  ''Henek  or  "fun- 
eral-couch'' has  the  head  and  feet  and  tail  of 
the  ''lion" ;  its  name  Man,  feminine  Man-t,  thus 
perhaps  connecting  with  the  word  Mit  or 
"dead,"  the  Hebrew  Muth;*  but  a  "cat"  is  also 
Man  and  Man-t. 

4.  Now,  when  the  Bene-Israel  had  finished 
the  Mish-Chan  and  put  the  Aron  in  it,  they 
set  out,  "and  i-Shechan  the  cloud  in  the  Made- 
bar  of  Pa-Aren"  (Num.  10:12),  but  in  v.  ^^ 
it  is  the  Aron  that  goes  before  them  to  Thur 
or  "seek-out"  to  them  Ma-Nu'^h-ah.  And 
when  the  Aron  set  forward  Mosheh  would  say 
"rise-up  lehoah,"  and  in  the  Nu'^h-ah  he  said 
"Shub-ah  lehoah,"  &c.  The  real  nature  of 
the  Aron  seems  here  revealed,  however,  when 
(11  :i)  it  is  said  "the  people  were  like  Mith- 
Aonan-im,  Raa  in  the  ears  of  lehoah,"  for 
which  he  Ba-Aer-ah  them  in  fire,  for  Aon  is 
the  Sun  (Gen.  41:45),  and  Mith-Aon  would 

*Achitho-phel  is  said  (2  Sam.  17:23)  to  have  "ia-^Hanak 
and  ia~Math,"  or,  as  we  say,  took  to  his  bed  or  death-bed, 
and  died;  not  Tal-eh  or  "hanged."  The  name  of  ^Henoch, 
who  "walked  the  god"  (Gen.  5:  22-24),  and  his  son  Methu- 
Shela^h  or  "death  sent-away"  seem  to  connect  with  the  ''Henek. 


128  EGYPT  AND  ISRAEL 

be  the  *'dead-Sun/'  as  the  Annu  or  ''HeHo- 
poHs"  of  Egypt  attests,  though  Aon-an  may 
here  imply  a  "mourner"  for  it;  and  when  we 
turn  to  the  historic  prelude  of  the  Jeremiah 
(43:13)  we  readily  find  that  Beth  Shemesh  in 
Egypt,  that  is,  Aon^  is  to  be  Sarap  in  fire  while 
the  fugitive  Judeans  are  there,  just  as  they 
were  burnt  as  Mith-Aonan-im  if  Ba-Aer-ah 
and  the  Sir-ap  mean  "burn,"  for  they  seem 
Egyptian  words.  Now  we  have  the  story  of 
Aon-an  (Gen.  38:9),  who  "Shi^'h-eth  the  earth 
not  to  give  seed  to  his  brother,"  whose  name 
was  Aer,  and  whose  wife  Ta-Mar  bears  a  name 
of  Egypt  as  "land  of  the  Inundation,"  and 
which  as  "the  beloved"  was  a  name  of  Se^'het 
the  lion-goddess;  and  this  story  seems  a  solar 
myth  applied  to  the  ideas  of  the  Isaiah  (19: 
— 20:),  for  it  is  Jehudah  that  gives  twins  or 
prosperity  to  Ta-Mar  though  thereby  put  to 
Buz  or  "shame" ;  and  these  twins  perhaps  orig- 
inate in  the  Isaiah  (20:5)  as  "Cush  their  Ma- 
Bet  and  Ma-Zera-im  their  Pa-Areth,"  since 
Ma-Bet  is  "corpse"  in  Ethiopic  and  Pa-Areth 
is  "the  man"  in  Egyptian ;  the  twin  Zera^'h,  in- 
deed, being  king  of  Ethiopia  (2  Chron.  14:18). 
When  he  comes  in  to  Ta-Mar,  the  "Sun"  or 
Aon-an  "destroys"  or  She'^hith  the  ground  not 
to  give  seed;  and  that  this  is  the  meaning  will 


EGYPT  AND  ISRAEL  129 

be  seen  in  the  different  version  of  this  same 
story,  called  Ruth  (1:1),  when  there  was  a 
Ra-Aab  or  ''famine"  in  the  days  of  Shepat  of 
the  Shephat-im;  Raa-ab  being  reverse  of  Ba- 
Aar  or  ''burnt"  (Num.  11  :i)  when  the  people 
were  as  Mith-Aon-im;  for  both  Ta-Mar  and 
Ruth  are  Chel-eth,  rendered  "daughter-in- 
law,"  and  Naa-Ami  is  Mar  or  "bitter,"  the 
Buz  or  "shamed"  Je-Hud-ah  is  Bo-Aaz,  Chili- 
On  the  husband  of  Ruth  is  Aon-an  the  hus- 
band of  Ta-Mar,  hence  Mith-Aon  or  "mourn- 
er" for  the  "dead-Sun"  who  invoked  the  Ba- 
Aar  or  Raa-ab  which  A-Chel  or  "devoured." 
Thus  the  word  Chel  in  some  of  its  forms  is  the 
key  of  these  three  stories;  Naa-Ami  telling 
Ruth  not  to  make  herself  known  to  Bo-Aaz 
till  he  Chel-eth  to  A-Chel  or  "endeth  to  eat," 
and  after  he  had  lain  down  in  the  extremity  of 
the  "cave,"'^  and  she  had  Gal-eth  (Gal-ah 
means  "captivity")  his  feet,  &c.,  she  is  told  he 
would  not  rest  till  he  had  Chel-ah  the  Debar 
(3:3,  18).  That  Jehudah,  and  Bo-Aaz  in  less 
degree  as  derived  from  the  former,  represent 

*  "Heap-of-corn"  is  rendered  from  Aarem-ah,  but  this 
usually  means  "naked,"  and  the  correct  word  is  evidently 
Me-Aar-ah  or  "cave,"  which  accords  with  Jehudah's  friend 
^Hir-ah  or  "the  cave"  the  Aadullam-i,  and  with  Noa^h  "naked" 
or  Aereveth  and  the  same  as  the  drunken  Lot  in  his  Me-Aer- 
ah  or  "cave." 


130  EGYPT  AND  ISRAEL 

the  stupid  Israelites  seduced  by  the  attractions 
of  Egypt,  as  also  la-Aakob,  seems  to  me  clear 
from  certain  texts  of  the  Jeremiah  (30:10-11; 
46:14-17,  27-28,  &c.),  which  opened  the  door 
to  the  story-teller,  who  applied  the  old  local 
and  popular  mythology  in  the  Jahvist  days 
after  the  migration  to  Egypt  for  fear  of  tfie 
Chaldeans.  "They  cried  there  'Pharaoh  king 
of  Egypt  is  Aon ;  the  Aabur  of  the  refuge,' '' 
or  ''refuge  of  the  Hebrew,''  as  well  as  Aon,  and 
with  perhaps  the  Greek  meaning  of  TEon  or 
"eternal" ;  and  this  replies  to  an  appeal  (46:16) 
that  they  return  to  their  Aam-an,  and  to  the 
land  of  their  birth  from  before  the  ^'Horeb  or 
"sword''  of  the  Jon-ah  or  "dove,"  emblem  of 
Assyria;  whereupon  lehoah  utters  threats  for 
their  obduracy,  against  Egypt,  No-Ph,  or  "city 
of  Phata^h,"  Amon  Me-No  or  "Thebes,"  &c. 
Nebu-Chadnezzar  is  to  come,  and  the  ""Horeb 
will  A-Chel-ah  or  "devour"  (v.  14),  but  Israel 
will  be  by  lehoah  "saved"  or  Mosh-aa  from 
afar,  and  his  seed  from  the  land  of  Shib-Iam 
or  "old-day"  or  ancient  time,  thus  suggesting 
as  also  in  v.  26  a  former  occupancy.  "And 
la-Aakob  return  and  rest  and  be  Anan;"  nor 
shall  he  fear,  though  lehoah  will  Chel-ah  all 
the  nations  to  which  he  has  driven  him;  but 


EGYPT  AND  ISRAEL  131 

not  make  a  Chel-ah  of  Israel,  yet  I-Ser-eth  or 
"binding''  him  to  Ma-Shepat,  &c. 

5.  Another  writer  (44-: 27)  declares  that 
all  the  Judeans  in  Egypt  shall  be  consumed 
by  ""Horeb  and  Raa-ab  till  Chil-oth  them,  and 
this  seems  to  apply  to  the  time  of  ''Hophe-Raa 
or  the  "serpent-Sun,''  while  the  other  applies 
to  the  time  of  his  predecessor  (by  twenty 
years)  Necho  or  the  "strong"  (44:30;  46:2). 
It  is  difficult  to  translate  the  word  Chel  under 
these  different  uses,  but  in  the  sense  of  "closed- 
up"  as  in  widowhood  we  may  understand  that 
"daughter-in-law"  is  not  correct,  while  it  would 
answer  to  "ended,"  "finished" ;  and  so,  Ta-Mar 
and  Ruth  being  aspects  of  the  great  Mother, 
their  Aonan  or  Chil-Ion  evidently  connect  with 
Shimesh-On  as  these  women  with  his  wife  Th- 
Oan-ah  or  "occasion"  (Judges  14:4)  whom 
he  sought  from  the  Philistines  at  Timen-ath- 
ah,  the  Egyptian  Ta-Man-u  or  "Sun-set," 
called  also  De-Lil-ah.  So,  with  these  indices 
we  may  understand  the  Mith-Aon-im  (Num. 
II  :i)  who  appear  as  soon  as  the  Ar-On  or 
Aren.  But  that  these  "mourners"  should 
cause  "burning"  or  "famine"  when  the  Aron 
had  been  given  by  Jehoah  might  create  sur- 
prise if  it  were  not  that  this  symbol  of  the 


132  EGYPT  AND  ISRAEL 

presence  of  Jehoah  in  their  midst  should  have 
had  an  opposite  effect. 

6.  The  incident  that  follows  is  that  of 
their  Te-Avv  Ta-Av-ah,  or  "fell  a-lusting"  as 
it  is  rendered.  In  Egyptian  the  word  Af 
means  ''flesh,"  and  Tae  had  the  meaning 
''room"  or  "house"  in  both  tongues;  hence 
"house  of  Flesh."  But  Af  has  in  Egyptian 
the  religious  meaning  of  the  corpse  of  the  Sun ; 
the  Sun  after  passing  into  the  Un-seen  World. 
The  Af  there  travels  in  the  Seket-et  boat  of 
the  afternoon,  and  we  have  him  as  Af-Raa, 
Af-Tem,  Af-Asar,  and  Asar  is  called  Sem-Af 
or  "form-of-Af."  ^s-Av  or  "Esau"  is  per- 
haps Aash-Af  or  "much-flesh"  in  Egyptian, 
and  so  was  a  giant  as  well  as  the  Sun-set  god. 
Le-vi  the  priest  tribe  may  be  "no-flesh,"  as 
priests  were  often  prohibited  from  eating 
flesh. 

7.  The  legend  of  the  Man  or  "manna"  as 
found  in  the  Exodus  (16:13  &c.)  was  prob- 
ably suggested  by  the  Jeremiah  (46:16) ;  comp. 
48:28).  Sword  of  the  Jon-ah  shows  that 
"oppressor"  and  "dove"  are  the  same  word. 
In  Egyptian  the  "ring-dove"  is  called  Man, 
the  common  "dove"  is  called  Sulu-t  and  the 
"raven"  is  Sul-u,  while  in  Hebrew  "raven"  is 
Aarab  and  so  is  "evening."     We  read  that  "in 


EGYPT  AND  ISRAEL  133 

the  Aarab  went  up  the  Sel-Av.  and  covered 
the  camp";  Sal-Av,  rendered  "quails,"  being 
in  the  singular.  The  later  book  Numbers, 
which  elaborates  this  story,  also  speaks  of 
Sal-Av-im,  and  has  it  that  they  were  the  flesh 
that  was  promised;  but  that  "quail"  is  the  cor- 
rect rendering  has  been  much  disputed.  A 
variant  version,  that  of  Eli-Jahu  in  his  hiding, 
has  it  that  he  was  fed  by  Aarab-im  or  "ra- 
vens," and  this  account  may  have  confused 
the  writer  of  the  Exodus.  The  use  of  Sal- 
Av,  and  the  substance  Man  as  the  result  of 
the  presence  of  the  Sel-Av,  points  to  "dove" 
as  the  correct  rendering  as  tested  by  the  Egyp- 
tian. But  there  was  (Jere.  48:28)  a  kind  of 
Jon-ah  that  nestled  in  the  holes  of  the  Selaa 
or  "rock,"  and  I  suggest,  in  dissent  from  all 
interpreters,  that  a  starving  people  might  eat 
these  ""Hir-i  Jon-im  or  "cave  doves"  (2  K. 
6:25).  The  Greek  word  for  it  is  Cheiro-ptera 
or  "hand-wing" ;  it  is  Dak-ai  in  Egyptian ;  the 
Aatal-Aph,  perhaps  "night-flyer,"  of  the  He- 
brew (Lev.  11:19),  again  mentioned  (Isaiah 
2:20)  as  living  in  holes  of  the  Selaa  or  "rock." 
So,  after  the  Sel-Av  had  covered  the  camp,  the 
next  morning  "went  up  the  Hatal,"  and  on  the 
ground  was  "a  Dak,  a  Mi-'^Hus-Pas,  a  Dak 
like    Chephor"    or    "pitch."     Mi-^Hus-Pas    is 


134  EGYPT  AND  ISRAEL 

rendered  "round-thing"  without  the  shghtest 
authority,  whereas  Ma-^'Hus  or  '^Hes  is  "to 
flee,"  a  "refuge,"  implying  a  covering,  and 
Pas  is  an  "end"  or  "extremity,"  hence  a 
"hand,"  and  so  the  Chetoneth  Pass-im  of 
Joseph  was  a  long  cloak  that  covered  his  feet 
and  hands,  as  the  wings  connect  with  the  feet 
of  the  bat.  Dak  or  "small"  being  "bat"  in 
Egyptian  supports  this  opinion.  Chephor, 
however,  rendered  "frost,"  is  also  a  "cover- 
ing," but  as  "atonement,"  "expiation,"  is  the 
word  used  for  the  "lid"  of  the  famous  "mercy- 
seat"  or  ark,  which  may  have  been  black  like 
"pitch."  This  food  was  not  the  promised  rain 
of  bread  (v.  4)  save  in  a  satirical  sense;  but  if 
we  take  it  as  the  excretions  of  bats,  so  fre- 
quent in  caves,  we  are  to  bear  in  mind  ( i )  that 
it  was  a  penalty  or  expiation,  like  the  dust  the 
wicked  in  Hades  were  supposed  to  eat  (comp. 
Gen.  3:14;  Isaiah  65:25);  (2)  that  the  book 
of  Numbers  (14:26:35)  puts  the  penalty  of 
death  on  the  whole  adult  body  of  these  millions 
for  murmuring,  and  (11:31-34)  even  sends  a 
very  great  plague  on  them  for  eating  the  Sel- 
Av-im;  (3)  that  the  allegory  of  the  Exodus 
is  based  on  that  of  a  descent  into  Hell,  (4) 
adapted  by  the  prophet  Je-Rem-Jah  and  others 
to  the  migration  of  the  Jews  of  their  time  to 


EGYPT  AND  ISRAEL  135 

Egypt.  In  the  Babylonian  epic  of  the  Descent 
of  Ishtar  she  found  Hell  a  place  of  darkness, 
the  inhabitants  clothed  like  Nebuchadnezzar  in 
feathers,  and  with  mud  and  dust  as  diet.  The 
Eg}^ptian  prayers  beg  that  in  the  Duat  they 
shall  eat  no  filth.  The  Jeremiah  (42:13-22; 
44:12-14,  &c.)  had  told  the  fugitives  they 
would  all  be  consumed  in  Egypt,  and  should 
not  return;  hence  the  Man  was  necessarily  a 
distasteful  food.  The  deposit  of  a  fragment 
of  it  in  the  Aaduth  or  ''testimony,"  that  is, 
probably,  the  ''ark,''  though  that  vessel  had 
not  yet  been  made,  might  seem  evidence  that 
it  was  to  be  taken  as  the  reminder  of  punish- 
ment, and  at  least  it  was  not  the  food  of  a 
living  or  natural  person.  Indeed  the  word 
Man  might  connect  with  Ha-Man,  the  arch- 
enemy, the  Agag-i,  for  the  Aug-ath  or  "cake'' 
of  Eli-Jahu  (i  K.  19:6)  is  of  the  Aog  or  Gog 
series  of  words. 

8.  Whether  or  not  the  Man  or  "manna" 
can  be  connected  with  the  "body"  or  "flesh," 
the  Af  of  the  Egyptian,  confused  in  the  Exodus 
with  the  Sal-Av,  eaten  as  a  memorial  of  the 
dead  Christ,  remains  to  be  suggested.  Paul 
(i  Cor.  II  :26)  explains  the  Eucharist  as  "pro- 
claiming the  Lord's  death  till  he  comes."  The 
Egyptian  writings  speak  of  the  bread  of  eter- 


136  EGYPT  AND  ISRAEL 

nity,  and  they  placed  viands  within  the  shrines 
or  "arks"  of  their  deities,  as  the  Man  was 
placed  by  the  Hebrews  in  their  "ark";  which 
facts  tend  to  show  that  Bene-Isra-El  in  the 
Ma-Debar  and  subsisting  on  such  food  was 
conceived  of  as  in  a  super-natural  condition. 
The  Aron  or  "ark"  was  clearly  symbolic  of 
the  dwelling  of  Deity;  his  coffin  or  boat;  and 
the  food  placed  in  it  attested  that  he  was  yet 
alive  or  would  return  to  life.  To  eat  it  as  his 
Af  or  "body,"  as  Paul  understood  Jesus  to 
teach,  was  to  declare  faith  in  the  immortality 
of  the  man-god;  that  he  was  dead  or  absent, 
but  would  return.  The  Roman  Qiurch  goes 
so  far  as  to  say  that  the  blessed  food  is  actually 
the  body  and  blood  of  Jesus;  but  the  Man  or 
Sal-Av  of  Bene-Israel,  originally  perhaps  two 
words  for  the  same  thing,  was  sent  down  from 
Heaven  "to  tempt  them  walking  in  my  law" 
(Ex.  16:4)  ;  that  is,  to  ascertain  if  they  could 
subsist  on  such  loathsome  food  and  be  stead- 
fast till  they  came  to  their  earthly  Paradise. 
It  is  possible  that  the  word  A-Man  or  "faith- 
ful," "true,"  is  alluded  to  by  the  word  Man, 
and  it  might  seem  that  the  Latin  word  Salv-us, 
"to  5^ve,"  and  so  "Saviour,"  connects  with  the 
Salav  that  went  up.  Apart  from  this,  it  would 
seem  from  the  more  elaborate  and  hence  later 


EGYPT  AND  ISRAEL  137 

account  of  the  Numbers,  where  the  Salav  is 
separately  eaten,  that  when  Mosheh  asked  for 
food  Jehoah  tells  him  to  fetch  seventy  old  men 
and  officers  over  them  before  him,  as  if  these 
were  to  be  Sal-Av-im  or  the  flesh  to  be  eaten, 
for  it  is  easily  urged  from  the  story  of  the 
famished  ^s-Av  that  the  "red"  or  Adam  he 
ate  was  an  Adam  or  "man" ;  but,  in  any  case, 
the  seventy  or  seventy-two  old  men  are  the 
same  in  number  as  the  seventy-two  conspira- 
tors who  put  Osiris  in  his  chest. 

9.  Another  concept  may  be  advanced  on 
this  subject.  Bene-Israel  left  Egypt  in  that 
Aezem  day  of  the  Mez-oth  (Ex.  12:17),  and 
the  Aezem-oth  of  lo-Seph  (13:19)  were  car- 
ried-oiT  with  them.  Dying  in  Mi-Zera-im, 
they  I-^'Hen-et  him,  and  put  him  in  the  Aron, 
and  his  burial  at  Shechem  indicates  that  he 
was  Ba-Aal  Berith  (Judges  9:4,  46).  The 
""Hen-et  is  evidently  the  ^'Hennu  barge,  and  the 
Aron  also  indicates  his  solar  divinity.  Sep 
or  Seph  means  to  "take-away,"  "carry-oflf," 
and  the  feast  of  A-Seph  was  that  of  Such-oth 
(Ex.  13:21),  when  the  Sun  is  going  to  his 
tabernacle  after  fructifying  Earth,  and  doubt- 
less in  a  Sephin-ah  or  "ship"  of  the  sleeping 
Jonah  on  his  way  to  Hi-Sepan-ia.  In  Egyp- 
tian the  Sun  as  Sept  or  Sepd  was  the  "pro- 


138  EGYPT  AND  ISRAEL 

vision^'  of  Deity,  while  Zefa  was  the  food  of 
the  gods.  The  story  says  lo-Seph  was  in 
Egypt  called  Zephan-ath  Panea^'h,  hence  after 
Such-oth  the  Bene-Israel  go  to  E-Thom  or  the 
"end''  in  Egyptian,  but  then  to  Ba-Aal  Zephon, 
that  is,  the  "hid"  or  "North''  Ba-Aal.  Aezem 
is  plainly  not  "bone"  but  rather  "body"  of  lo- 
Seph,  embalmed  or  in  the  ""Hennu  barge ;  hence 
corresponds  with  Av  and  Af-Berith  or  "cov- 
enant" is  supposed  to  be  derived  from  the 
eating  or  cutting  of  bread  together ;  Bar  mean- 
ing "grain,"  &c.,  Bera  meaning  to  "cut," 
"shape."  When  Bene  Isera-El  makes  the 
Berith  with  the  Elohim  (Ex.  24:)  we  have 
the  precedent  for  the  Last  Supper;  for  the 
elders  or  nobles  are  present  and  they  see  God 
eat  and  drink  (v.  11);  as  the  disciples  were 
present  when  the  body  and  blood  of  the  divine 
one  was  eaten  as  a  new  Berith;  and  the  God 
had  something  under  his  feet  like  the  Aezem 
of  Heaven,  &c.,  rendered  "body";  but  it  seems, 
from  his  not  laying  his  hands  on  the  nobles, 
and  from  the  statements  otherwise,  that  the 
children  (v.  5)  and  their  blood  were  the 
diet  that  sanctified  the  Berith.  The  Aaber  or 
"pass-over"  to  Molech  was  perhaps  a  "He- 
brew" he  was  supposed  to  eat,  and  Molech  was 
Bosheth  or  Ba-Aal  (Jere.  3:24;  19:5,  &c.). 


EGYPT  AND  ISRAEL  139 

10.  It  is  likely  that  the  Aezem  of  lo-Seph, 
that  is,  his  body  in  his  aspect  Sept,  the  vic- 
tualler or  harvest-god,  was  symbolically  eaten, 
his  blood  was  likewise  drank,  for  Sept  or  Sepd 
is  the  star  Sirius  which  brought  the  fertilizing 
"inundation,''  the  Hebrew  Sephia^'h  (Job.  14: 
19),  which  made  food,  and  in  which  star  dwelt 
Isis,  who  was  called  both  Sept-et  and  Zefa. 
It  will  be  noted  that  the  Man  was  given  in  the 
month  Ziv  (Ex.  16:1),  April-May,  which 
means  '"brightness,"  as  the  Zefa  food  (Budge 
says)  seems  some  celestial  food  made  of 
"light;'  from  Zef-zef  "to  shed  light,''  while 
Zef  was  the  eye  of  Raa  and  of  Horus.  The 
A-Seph  Suph  (Num.  11 14),  perhaps  suggested 
by  the  Jeremiah  (8:13)  and  Zephaniah  (1:2), 
as  "I  will  consume,"  is  evidently  not  "mixed 
multitude,"  but  the  thing  wanted  for  Te-Av 
by  the  Mith-On-im  or  "murmurers,"  that  is, 
mourners  for  the  "dead-Sun"  (v.  i);  and  the 
Aerab  Rab  that  went  up  (Ex.  12:38)  seems 
also  from  the  Jeremiah  (25:20,  24)  and  the 
Isaiah  (19:20),  but  the  connection  is  not  clear; 
yet  A-Seph  Suph  and  the  Aezem  of  Jo-Seph 
are  to  be  noted.  When  his  brothers  saw  Jo- 
Seph  approaching  they  called  him  Ba-Aal 
^'Helom-oth  or  the  "god  of  dreams,"  and  con- 
spired to  kill  him  and  cast  his  body  into  one 


140  EGYPT  AND  ISRAEL 

of  the  Bor-oth,  which,  as  near  Shechem  (Gen. 
37:12),  perhaps  refers  to  the  name  Ba-Aal 
Ber-ith;  and  they  agreed  further  to  say  that 
he  had  been  eaten  by  an  evil  beast;  and  so  all 
that  he  does  in  Egypt,  from  his  succeeding  the 
baker  and  the  butler,  his  prediction  of  famine 
and  fertility,  his  accumulation  of  grain,  to  his 
fetching  his  family  to  nourish  them  (Gen.  46: 
II,  18,  20),  all  tends  to  show  that  he  must  be 
identified  with  the  divine  concepts  just  men- 
tioned, as  also  that  the  feast  of  Aseph  (Ex. 
23:16)  or  Such-oth,  the  Greek  O-Socha-phoria, 
was  part  of  his  cultus;  while  the  ark  of  the 
Berith  (Josh.  3:3,  &c.)  was  probably  the  ark 
or  barge  which  contained  his  Aezem-oth  as  it 
contained  the  Manna,  for  this  latter  was  given 
in  answer  to  the  Te-Av  or  "lusting"  of  the 
Asaiph-Seph,  we  are  told  in  the  later  book 
(Num.  11:4);  nor  is  it  improbable  that  the 
miraculous  food  was  considered  the  flesh  or 
"body,'*  the  Aezem,  of  the  god  who  gave  the 
produce  of  Earth. 

II.  But  "in  the  Aareb,  in  the  Aareb-oth 
of  Jeri'^ho,  they  ate  from  the  Aabur  of  the  land, 
after  the  Pass-over,  unleavened-bread  and 
Kelu-i,  in  the  Aezem  of  that  day,  and  the 
Manna  ceased  after  they  had  eaten  of  the 
Aabur  of  the  land"  (Josh.  5:10-12).     This  is 


Taur-t  or  Shepu-t  or  lyel-et  of  the  Egyptian  Inscriptions;  per- 
haps De-I/il-ah,  or  Lil-ith,  or  Besh-eth,  or  Aash-Tor-eth. 


142  EGYPT  AND  ISRAEL 

the  single  instance  where  Aabur  is  rendered 
''corn/'  though  the  word  is  among  the  most 
usual  in  these  books,  for  the  difference  of  the 
latter  vowel  amounts  to  nothing.  Probably, 
as  in  2  Sam.  15:28,  it  should  be  Aareb,  since 
this  would  continue  the  play  of  words,  and  also 
account  for  the  Aereb  Rab  that  went  up  with 
them  (Ex.  12:38),  and  who  in  turn  was  now 
eaten;  corresponding  with  the  A-Seph-Suph 
(Num.  11:4),  the  Sal-Av  that  in  the  Aereb 
went  up  (Ex.  16:13),  the  Aezem-oth  or  "body" 
of  Jo-Seph  that  was  taken  up,  &c.  Aereb  as 
Ereb-us  to  the  classics,  means  "west"  in  He- 
brew, and  Arab-ia  was  "west"  to  Babylonians, 
as  Europe  was  doubtless  to  Phoenicians  a  word 
for  the  "west";  hence  as  the  Sun-set  or 
"evening"  the  Sun-god  had  Aabur  or  "passed- 
over,"  and  so  we  have  Iber-ia  or  ha-Span-ia; 
but  in  all  this  we  have  a  juncture  of  the  words 
Aereb  and  Aeber.  For  this  "west"  and  "even- 
ing" the  Egyptians  said  A-Men-ti  and  Man-u, 
and  probably  Man  or  "manna"  is  from  one  of 
these  words,  so  that  it  suggests  the  supper 
hour,  besides  appearing  in  the  night;  hence  as 
a  meal  at  fixed  festivals,  in  Autumn  especially, 
such  as  Such-oth  or  A-Seph,  we  might  look 
for  the  divine  food  to  be  eaten.  But  the  Exo- 
dus, while  begun  in  the  Spring,  seems  certain- 


EGYPT  AND  ISRAEL  143 

ly  an  allegory  of  a  descent  into  Sheol,  doubt- 
less understood  by  all  who  were  familiar  with 
the  Osirian  mysteries,  and  by  the  early  Chris- 
tian writers  who  tell  us  of  the  Last  Supper  of 
Jesus,  and  celebrates  rather  the  resurrection 
of  dead  Nature  than  the  departure  of  the  Sun 
which  animates  it;  yet  it  must  be  borne  in 
memory  that  in  Egypt  the  Spring  is  the  season 
of  harvest,  as  the  Baa'h  or  "inundation"  oc- 
curs in  early  Autumn. 

12.  Incidents  are  added  to  the  narrative  in 
order  to  illustrate  features  of  the  laws  of 
^zeraa  and  the  Jahvist  hierarchy.  The  inter- 
marriage with  Mo-Ab  and  consequent  worship 
of  the  Ba-Aal  of  Pe-Aor  was  a  particular  per- 
version of  the  separation  from  other  peoples 
which  ^zeraa  sought  to  establish,  as  seen  in 
the  book  which  bears  his  name;  so  the  story 
of  Bile-Aam  the  son  of  Be-Aor  is  to  serve  the 
purpose  of  consecrating  Bene-Israel  at  the 
hands  of  the  "god  of  the  Aam"  or  native  "peo- 
ples" as  Bile-Aam  thus  means  in  Chaldaic,  or 
"worthless-people"  in  Hebrew.  But  the  "burn- 
ing" or  Scrap  serpents,  the  mountain  ""Hor  or 
"cave,"  the  place  ""Horem-ah  or  "secluded"  (to 
Deity),  and  Aob-oth  or  "enemies"  (Ezek. 
39:27),  Aren-On  or  "ork-of-On,"  the  Amor-i 


144  EGYPT  AND  ISRAEL 

or  ''talkers/'  Ma-Tan-ah  or  the  ''giver"  (fern.), 
Na'^hali-El  or  the  "brooks"  or  "possessions- 
God,"  Bam-oth  or  "high-places,"  &c.,  end  the 
suggestive  list  by  the  arrival  at  the  top  of  Pi- 
Seq-ah  (Num.  21:);  which  accords  with  the 
outline  of  the  Isaiah  (43:19,  &c.),  and  termin- 
ates the  silent-phase  of  the  soul  by  the  Egyptian 
word  Pi-Sagi  or  "the  tongue,"  though  contin- 
ued by  an  account  of  Si'h-On  and  the  Amor-i 
or  "talkers"  of  Moab,  readily  suggested  by  the 
48th  of  the  Jeremiah,  which  the  Numbers 
(21 128,  &c.)  freely  quotes,  but  makes  the  town 
Si^'h-On  a  person. 

13.  The  book  Deuteronomy  (32:49;  34:1) 
has  it  that,  not  Bene-Israel,  but  Mosheh  went 
to  the  top  of  Pi-Seg-ah,  and  speaks  of  Aai-i 
Aabar-im  (Num.  21  :ii)  or  "heaps  of  the  He- 
brews" as  a  mountain,  calling  it  Neb-o  as  sug- 
gested by  the  Jeremiah  (48 :  i ) ,  as  Nebie  means 
"prophet"  in  Hebrew  and  "lord"  in  Egyptian, 
while  Nub-ti  was  a  well-known  name  of  Set; 
but  the  Ezekiel  (39:11)  perhaps  originated  the 
Gei  or  "valley"  of  the  Aabera-im  or  "He- 
brews," and  has  it  that  Gog  and  all  his  Hamon 
shall  be  buried  there,  which  burial  of  giants 
would  of  course  make  a  "heap"  or  a  mountain, 
for  Ha-Mon  of  Egypt  (30:10;  31:2;  32:16, 


EGYPT  AND  ISRAEL  145 

18,  20,  26,  31,  32)  seems  Gog  and  his  Meshech 
and  Tubal  (32:26) ;  and  hence  in  the  Exodus 
story  we  come  next  (Num.  21 :3i-35)  to  Aog 
the  giant  whose  bedstead  was  at  Rab-ah  be- 
cause Rab-ah  and  EzekieFs  Hamon-ah  mean 
the  same  (Deut.  3:11-17;  as  also  compare 
Ezek.  39:18).  The  Exodus  follows  further 
the  Ezekiel  in  its  later  chapters,  for  the  Ezekiel 
divides  the  land  for  the  twelve  tribes,  as  in  the 
Joshua,  thus  showing  that  the  account  of  the 
deportation  of  the  ten  tribes  more  than  a  cen- 
tury before  was  unknown  to  Ezekiel  or  had 
not  occurred,  and  so  impeaching  the  historic 
narrative.  The  Ezekiel  (45:21-25)  orders 
only  two  of  the  great  religious  observances, 
that  of  Pa-Sa'^h  and  that  of  A-Seph  or  Such- 
oth,  both  alike,  giving  no  motive  for  these 
Spring  and  Autumn  customs,  which  in  the  sub- 
sequent Pentateuch  are  claimed  for  lehoah, 
and  wearily  elaborated. 

14.  Thus  it  is  my  contention  that  the 
prophetic  books  are  the  main  source  and  in- 
spiration of  the  figurative  Exodus ;  and  that  the 
motive  was  to  restrain  the  fugitives  or  to  fetch 
them  back  from  the  land  of  Zar-ah  (Isaiah 
30:6)  when  the  Chaldeans  destroyed  the  Egyp- 
tian supremacy  and  Jerushalem;  when  it  was 
said  (Sam.  1:3)  of  Judah  ''she  dwelleth  among 

10 


146  EGYPT  AND  ISRAEL 

the  nations;  she  finds  no  rest;  all  her  perse- 
cutors overtook  her  within  the  Mi-Zera-im." 
The  very  miracles  of  the  story  attest  its  utterly 
unhistoric  standing,  while  the  protests  of  the 
Jeremiah  and  the  Isaiah  against  the  migration 
thither  will  be  seen  to  have  laid  the  foundation 
for  a  narrative  beside  which  the  human  fancy 
supplies  no  parallel. 


SECTION  V, 

I.  The  name  which  in  English  is  spelled 
"Moses,"  the  Greek  form,  has  in  Hebrew  the 
three  letters  M-S^-H.  The  vowel  point  between 
the  second  and  third  letters  gives  us  Msheh. 
The  statement  that  Bath-Pharaoh  named  him 
Msheh  for  that  she  Mesh-ithih  him,  rendered 
"drew-out,"  from  the  water  or  Ma-im,  is  re- 
fused by  Josephus.  He  refers  the  name  to  the 
Koptic  words  Mo  and  Ushe,  "water"  and 
"saved."  This  is  more  probable  both  from 
the  forms  of  the  words,  from  the  Boch-eh  or 
"wept"  of  the  child,  as  well  as  that  the  princess 
must  be  supposed  to  have  spoken  her  own  lan- 
guage rather  than  that  of  the  despised  He- 
brews. Mush  in  Hebrew  means  to  "with- 
draw," and  is  the  word  relied  on  for  "draw- 
out."  The  play  on  words,  frequent  in  these 
Bible  narratives,  possibly  explains  his  name, 
for  it  is  said  she  called  his  Shem  Msh-eh,  the 
reverse  being  he-Shem  or  "the  Name"  (Lev. 
24 : 1 1 ) ,  in  which  case  the  correct  name  is  con- 
cealed. Cicero  ("Nat.  of  Gods,"  22)  says  one 
of  the  several  Mercury  or  Hermes  was  son  of 


148  EGYPT  AND  ISRAEL 

the  Nile,  and  that  the  Egyptians  deemed  it 
criminal  to  pronounce  his  name,  and  by  Mer- 
cury the  scribe-angel  Ta'^hut  or  "Thoth"  is 
meant. 

2.  "Thoth''  seems  the  general  model  for 
the  story  of  Mosheh.  In  the  judgment  scenes 
the  ape  or  A-Aan,  as  a  type  of  ''Thoth,''  sits 
on  the  "balance''  or  Ma^ha  or  Masha;  hence 
we  have  perhaps  Pa-Aan  or  ''the  Ape"  as  the 
classic  Pan ;  and  it  is  ''Thoth"  who  records  the 
guilt  or  absolution  of  the  soul  whose  heart  is 
weighed;  but  A-Nup  or  "A-Nub-is,"  whose 
name  suggests  Nebo  and  Nebie  or  "prophet," 
usually  bears  the  title  Utzaa  or  Uthaa  or 
"weigher,''  though  the  functions  of  the  two 
angels  are  somewhat  intermingled.  Shekel  is 
the  usual  Hebrew  word  for  "weigh,"  and  prob- 
ably enters  into  the  name  of  Ae-Sekul-Api-os 
or  ^sculapius,  father  of  Macha-on,  and  son  of 
Koron-is  or  the  "crowned,"  perhaps  the 
"horned"  Moon;  and  Mo'^hu  in  Egyptian  is 
rendered  "crowned."  ^sculapius  had  temples 
at  Gaza  and  Carthage,  the  town  "Ascalon"  or 
A-Shekel-on  was  doubtless  connected  with  his 
cult,  and  probably  also  the  vale  of  Asheck-ol 
where  the  A-Nub-im  or  "grapes"  were  grown. 
The  Greeks  recognized  the  divine  scribe  Taut 
of   the   Phoenicians   as  ^sculapius;   and   the 


EGYPT  AND  ISRAEL  149 

Memphian  son  of  Pata'^h,  le-em-'^Hetep,  was 
also  so  identified,  and  called  by  them  I-Mouthis, 
but  his  name  means  "Coming-in-Peace/'  and 
he  was  perhaps  worshipped  at  Jeru-Shalem  as 
Shelom-eh,  called  "le-Did-Jah  in  the  Aabur  of 
Jehoah''  (2  Sam.  12:25),  "beloved  of  lehoah 
in  the  divine-boaf'  or  Aaber-ah,  in  which  case 
Dad  or  "David"  would  be  a  phase  of  Pata^'h, 
that  is,  Bes  or  le-Bus,  as  said  already;  Shelom 
meaning  "peace''  and  "to  finish";  while  the 
Psalms  entitled  Ma-Sachil  to  David  and  to 
Kora^'h  are  in  the  sense  of  "wise"  advice,  per- 
haps, but  may  connect  with  ^^-Sakel-Apios. 
Nebo,  the  angel  of  wisdom  in  Chaldea,  is  called 
"son  of  the  house  of  Saggil"  or  Sakkal,  which 
house  of  Saggil  was  the  great  pyramidal  tem- 
ple of  Bel-Marduk  at  Babylon ;  and  from  Nebo 
we  may  have  Nebie  or  "prophet,"  and  Nob  or 
Nob-ah  the  "city  of  priests"  (i  Sam.  22:19), 
while  Nebo  is  a  supposed  mountain  not  found 
by  searchers,  which  is  so  named  doubtless  for 
Msheh;  but,  as  this  mountain  is  also  called 
Pi-Sag-ah,  one  may  see  the  effort  to  connect 
him  with  both  the  Chaldean  Nebo  and  the 
Egyptian  "Thoth,"  who  was  Pi-Sag-ai  or  "the 
Scribe"  of  the  Gods,  in  their  tongue.  "Thoth" 
or  Ta^'hut  restored  to  life  young  Hor-us  when 
he  was  Pesa'^h  or  "stung"  to  death,  and  this 


150  EGYPT  AND  ISRAEL 

perhaps  means  he  restored  ''Hght'^  when  Zar 
or  "scorpion"  quenched  it,  "possessing  com- 
mand great  of  Maa-^Her-u"  or  "true- Words/' 
whence  he  was  the  Roman  Mer-Cur-y,  from 
whose  name  we  have  America;  but  he  was  in 
Egypt  most  usually  called  Pa-Hab  or  "the 
Messenger/'  and  the  Hab  or  "Ibis/'  which 
came  with  the  Baa'^h  or  "inundation/'  was  his 
most  usual  symbol;  wherefore  perhaps  the 
Greek  Phoebus  or  Ph-Oeb,  applied  to  Apollo. 
But  it  was  Joseph,  saluted  as  Ab-Rech  (Gen. 
41:43)  or  "wise"  (Re^h)  "judge"  (Ap)  who 
may  be  meant  for  Thoth,  who  was  called  Ap- 
Re^'h-u  or  "judge  of  the  combatants,"  Horus 
and  Set.  Thoth  is  also  called  Te^h,  perhaps 
the  original  form  of  Ta^'h,  and  Te^'h  means 
"weight,"  like  the  Hebrew  Shekel. 

3.  The  Egyptian  word  Mo'^hu  or 
"crowned"  is  more  probably  the  Hebrew  word 
Mesia'^h  or  "anointed."  And  it  may  be  that 
Msheh  is  from  the  Hebrew  word  lesh  or  Jesh, 
implying  "existence,"  and  usually  rendered 
"is,"  "there  was,"  and  much  the  same  as  Haiah 
or  "to  be,"  whence  is  supposed  the  name  Je- 
hoah;  and  so  (Num.  9:20,  21)  lesh  Asher 
Iheih  or  "there  was  that  it  was"  the  cloud  a 
few  days  over  the  Mish-Chan,  meaning  "it  was 
so  that  it  was,"  but  reminding  us  of  the  Ehieh 


EGYPT  AND  ISRAEL  151 

Asher  Ehieh  or  "I  am  that  I  am" ;  the  Egyp- 
tian A-Au  or  ''me  am."  The  two  substantive 
verbs  are  probably  from  the  Shemite  and  Egyp- 
tian languages  respectively,  and  lesh  passed 
into  the  Latin  as  Esse,  while  it  is  probable  that 
the  Hebrew  word  for  ''man,"  Aish,  means 
"being,"  and  that  the  Akkadian  Ushu-Gallu 
means  "great-being"  in  place  of  its  perversion 
to  "ogre."  Howbeit,  it  must  seem  that,  if 
lehoah  is  from  Haiah,  and  Msheh  is  from 
lesh,  they  mean  the  same  in  the  original  sig- 
nification of  the  two  words.  The  name  of  Jes- 
us or  les-us,  we  have  pointed  out  herein,  is 
the  Greek  form  of  the  name  Ish-ai  or  "Jesse," 
and  Ish-ai  is  evidently  from  this  Hebrew  word 
lesh  or  the  Akkadian  Ushu.  M-Isheh  or 
"Moses"  is  a  change  from  lesh  that  is  familiar 
to  Hebraists,  as  the  first  syllable  M-  often  has 
no  significance  to  us ;  so  Mo-Shel  or  "ruler"  is 
the  Shal-it  or  "ruler"  (Daniel  5:29),  Mo- 
''Hamed  and  ^'Hamed,  Me-Human  and  Haman, 
Me-Ram  and  Ram,  and  frequently ;  so  that  M- 
Ish-eh  the  law-giver  and  Ish-ai  or  Jesus  have 
the  same  name;  meaning  the  still  "existing" 
or  "immortal,"  like  the  Omesha  Spentas  or 
"immortal  saints"  of  the  Persians,  from  whom 
indeed  it  is  possible  that  TEzers,  may  have  de- 
rived Mosheh's  name. 


152  EGYPT  AND  ISRAEL 

4.  The  names  of  the  parents  of  Jesus  are 
made  the  same  as  those  of  Mosheh.  The 
names  of  the  parents  of  Mosheh  are  not  at 
first  given,  for  it  seems  there  was  a  desire  to 
identify  him  with  the  royal  house.  Aa- 
Meram,  however,  means  the  ''great"  or  ''Most- 
High,''  as  Aa  in  Egyptian  and  Chaldean  as 
well  as  Hebrew  (Isaiah  11  :i5)  means  "great"; 
and  in  Hebrew  the  word  Ram  or  Me-Ram 
means  "high."  It  was  probably  designed  only 
in  these  stories  of  giants  and  genii  to  allude 
to  the  huge  size  of  Aa-Meram.  In  Egyptian 
the  name  Aam-Ram  would  mean  a  Rom  or 
"man"  of  the  Aam-u,  as  Aani-u  were  the  no- 
mads of  the  desert ;  the  Hebrew  Aam  or  "peo- 
ple," which  term  they  applied  almost  ex- 
clusively to  those  of  Israel.  The  mother, 
Chebed  or  lo-Chebed,  is  rendered  "hardened" 
his  heart,  "slow"  of  speech,  "honor"  thy  father, 
&c.,  and  it  is  the  "glory"  of  Jehoah.  These 
expressions  show  to  me  that  Chebad  is  the 
Egyptian  word  ''Haibit,  which  was  the  shadow 
or  ghost,  which,  besides  his  soul  and  double 
and  spirit,  each  of  the  dead  possessed,  and  this 
shade  of  ghost  could  go  about.  It  is  depicted 
as  black;  hence  Ai-Chebod  was  the  son  of  Phi- 
Ne^'has  or  in  Egyptian  "the  black,"  and  of  Lal- 
ath    or    "night"    (rendered    "near-to-be-deliv- 


EGYPT  AND  ISRAEL  153 

ered")  who  died  in  child-birth  when  the  Aron 
or  ''ark''  was  captured,  and  after  ^1-i  had 
fallen  dead,  old  and  Chebod  or  "ghostly."  The 
god  Tern  in  Egypt  begot  the  twins  Shu  and 
Tefnut,  or  ''light"  an  "moisture,"  by  union 
with  his  ^Haibit.  The  Luke  (1:32-35),  more 
fully  than  the  Matthew,  seizes  the  meaning  of 
Aa-Meram  and  lo-Chebed  when  Gabri-El  or 
"mighty-god"  tells  Mary  "the  holy  Ghost  shall 
come  upon  thee,  and  the  Most-High  shall  over- 
shadow thee."  This  was  also  the  story  in 
Egypt  of  Isis,  who  conceived  ''Har-pa-^'Harad 
or  "Harpocrates"  after  the  death  of  Osiris  by 
a  ghostly  cohabitation  with  his.  That  this 
shadow  or  daemon  should  have  "hardened" 
Pharaoh,  cause  to  be  "slow"  the  tongue  of 
Mosheh,  and  was  the  "honor"  of  the  ancestors, 
accords  with  the  Chebad  or  "glory"  of  Jehoah 
which  Aaber  or  "passed-by"  Mosheh,  who  had 
been  promised  that  all  the  Tub  or  "beauty" 
should  Aaber  before  him,  but  was  not  per- 
mitted to  see  the  Chebad;  so  that  this  Chebad 
seems  to  have  gone  before  Jehoah,  as  his  back 
was  seen,  and  not  to  have  been  a  part  of  his 
"beauty"  (Ex.  33:18-23);  Mosheh  himself 
being  a  Tob  or  "goodly  child."  So,  a  cloud 
Chebed  (19:16),  and  locusts,  flies,  hail, 
murrain,  &c.  (8:20;  9:3,  18,  24;  10:14)  ;  show- 


154  EGYPT  AND  ISRAEL 

ing  that  Chebad  was  something  aggrieving  or 
afflicting,  though  in  some  of  these  passages  the 
word  "many''  or  "much"  (Num.  20:20;  Gen. 
50:9,  10;  Ex.  12:38)  shows  quite  curiously 
that  Chebad  has  the  same  meaning  as  Amon, 
Haman,  Ma-Mon,  that  is,  "Legion,"  or  the 
Hamon  of  Gog  or  Agag  the  geni-giant. 

5.  The  floating  island  in  Egypt,  men- 
tioned by  Herodotus,  was  called  ^Hebt,  but  the 
Greeks  called  it  Chem-is,  which,  as  ^Hem  was 
the  native  name  of  Egypt,  proves  that  this 
island  of  ^Hebt,  the  birth-place  of  Horus,  gave 
us  the  name  E-Gypt;  and  so  the  ancient  town 
Kopt-os,  a  form  of  the  word  Egypt,  is  yet 
called  Khemim.  This  island  was  in  the  Papy- 
rus-Swamps, and  near  the  famous  town  and 
shrine  Per-Uath,  which  Greeks  called  Buto; 
and  it  was  to  it  that  Isis  passed  over  to  escape 
Set,  and  to  nurse  and  conceal  Horus,  or  to 
have  him  nursed  by  Latona,  who  seems  to  be 
Lel-at  or  Ta-Ur,  the  Hebrew  Lil-ah  or  De- 
Lil-ah;  while  Per  Uath  probably  gave  name 
to  the  Python  as  Uath  or  Uatz-t  was  eminent- 
ly the  asp-goddess,  otherwise  Ran-nu,  whence 
the  Aron  or  "ark"  or  cradle.  But  the  isle 
''Heb-et,  though  it  seems  to  have  given  name 
to  Egypt,  the  Arab  Kib-ti,  and  was  close  by 
the  great  oracle  of  Buto  (Herod.  2:155),  and 


EGYPT  AND  ISRAEL  155 

was  the  birth-place  of  the  divine  son  Horus, 
usually  identified  with  Apollo,  born  at  Del-os 
(Te-Lil-os?),  yet  there  is  naught  to  show  from 
Egyptian  sources  that  it  connects  with  the  word 
^Haib-it  or  "shadow/'  "ghost/'  but  it  gave 
name  to  Isis  as  Neb-t  ^Hebet  or  "lady  of 
^Hebet/'  which  might  give  us  lo-Chebed,  and 
thus  refer  to  Mosheh  as  Horus.  This,  too, 
might  accord  with  the  Zar  or  "scorpion"  which 
Pese'^h  or  "stung"  Horus,  and  with  the  word 
Mi-Zera-im  or  "Egypt"  as  a  Zar  or  "enemy." 
To  identify  with  Horus  or  Apollo  might  imply 
that  Mosheh  meant  the  "archer,"  which  in 
Egyptian  is  Masha. 

6.  Besides  "Horus"  or  ""Heru,  however, 
we  have  the  babe  Sargon  in  his  boat  of  reeds 
and  bitumen  on  the  Euphrates,  Romulus  as  an 
infant  adrift  on  the  Tiber,  Bacchus  and  his 
mother  Semele  shut  up  in  the  Bar-is  or  "chest" 
on  the  sea,  &c. ;  Bacchus  being  suggested  by 
the  infant  Mosheh  who  Boch-ah  or  "wept"  in 
his  Teb-ah  or  boat;  while  Dion-Usi-os  may 
seem  Adon-Iesh,  or  words  from  the  Hebrew 
that  connect  with  M-Ush-eh  and  les-us.  The 
story  of  Semele  and  Dionysus  (Pausanias, 
3:24),  shut  up  by  Kadmus  in  the  Baris,  gave 
name  to  Bras-ise,  a  town  on  the  south  coast  of 
Greece,  convenient  to  Egyptian  and  Phoenician 


156  EGYPT  AND  ISRAEL 

trade,  and  is  important  because  this  Bar-is  is 
the  Aa-Ber  or  *'pass-over"  boat  of  the  Sun 
and  of  the  blessed  dead  from  which  the  Aabera- 
im  or  "Hebrews,"  as  well  as  Iber-ia  or  ''Spain'' 
and  the  mythical  Hyper-ion  or  Sun-set  god, 
derive  their  names;  so,  Ber-oe  was  nurse  of 
Semele,  since  a  cradle  or  womb  and  a  nurse 
are  figuratively  the  same.  The  Teb-ah  of 
Mosheh  and  the  Teb-eth  of  Noa'^h  mean  in 
Egyptian  a  ''chest,"  "boat,"  or  "coffin,"  and 
the  Aron  or  "ark"  is  also  rendered  "coffin"  be- 
cause perhaps  the  serpent  as  the  symbol  of  the 
goddess  Ran-nu  was  depicted  on  the  lid.  The 
allegoric  Exodus  of  the  Aabera-im  in  the 
Made-Bar  may  mean,  not  "wilderness,"  but 
"great-boat,"  from  the  words  Med-oth,  as  in 
Ha-Medatha  the  "giant"  father  of  Haman,  and 
Aa-ber  or  "ferry-boat"  (Num.  13:32;  2  Sam. 
19:18),  though  more  probably  Made-Bor  or 
"great-pit." 

7.  Preparatory  to  the  narrative  of  the 
birth  of  Mosheh,  we  have  some  account  of  the 
rapid  birth-rate  of  the  Aabera-im.  "And  the 
Bene-Israel  they  Par"  (Ex.  1:7),  &c. ;  hence 
the  word  Pur-im,  which  in  Egyptian  means  to 
"come-forth."  The  Egyptians  afflicted  them 
by  putting  over  them  chiefs  of  Mes-im,  that  is 
superintendents  of  "births"  if  we  take  the  word 


EGYPT  AND  ISRAEL  157 

as  Egyptian;  so  the  Israel-i  built  cities  Mis- 
Chen-oth  to  Pharaoh;  probably  not  "store/' 
but  cities  for  "child-birth" ;  similar  to  the  Mish- 
Chan  or  "tabernacle''  of  the  Israeli,  where  the 
Deity  renewed  himself.  "Afflicted  in  their 
Sabel-oth"  can  be  rendered  in  their  "child- 
bearing."  The  Mis-Chen-oth  cities  were 
Pithom  and  Raa-Meses;  and,  while  we  may 
understand  Per-Thom  or  "house-of-Tem"  the 
Sun-set  god,  and  Raa-Meses  or  "Sun-of-Even- 
ing"  or  of  "Production,"  these  selected  names 
of  the  Sun  that  has  passed  over  may  be  sug- 
gestive of  Mosheh  as  the  morning  phase  of  it, 
usually  considered  as  Horus  or  ^Hepera,  which 
latter  probably  appears  as  Cheppor  or  the  slain 
young  Sun  mourned  for  in  Autumn  at  "Yom 
Chippur,"  and  whose  symbol  of  the  ^Hepher 
or  sacred  beetle  seems  to  typify  re-birth  or  a 
new  life. 

8.  The  15th  verse  begins  to  speak  of  the 
Aibera-im  as  if  written  by  a  different  person, 
but  perhaps  Aiber  was  the  Sun-set  god. 
Their  two  mid-wives  have  appropriate  names, 
Shiper-ah  or  "dawn"  and  Puaa-ah  or  "bright- 
ness"; but  in  Egyptian  the  S^  and  ^H  are  so 
frequently  interchanged  that  the  former  may 
be  ^Hepher-ah;  while  P-Uaa-ah  may  in  Egyp- 
tian mean  "the  Uaa"  or  "the  One,"  like  Je- 


158  EGYPT  AND  ISRAEL 

Hoah  or  I-Uaa  the  "coming  One/'  but  the  God 
made  to  them  Batt-im  or  ''daughters/'  per- 
haps Tab-im  or  "arks''  or  "sarcophagi/'  not 
Beith-im  or  "houses."  That  the  two  "mid- 
wives"  or  Me-Illad-oth  were  the  famous  angels 
of  the  birth-chamber  and  judgment  scene,  Mes- 
^Hen-t  and  Renen-t,  seems  clear,  though  called 
Hebrew  mid-wives,  for  in  the  judgment  scene, 
which  to  the  good  was  a  birth  into  immortality, 
the  cradle  or  "ark"  or  "tabernacle,"  called  the 
Mes-^Hen,  is  depicted  above  the  head  of  Mes- 
^Hen-t  and  Renen-t  who  stand  behind  the  de- 
ceased while  his  heart  is  being  weighed  and 
his  hand  is  held  by  Horus.  However,  in  the 
birth-room  scene  of  famous  Queen  ^'Hat- 
Shepes-t,  Mes-^Hen-t  presides  while  both  Bes 
and  Ta-Ur  are  present,  as  they  are  at  other 
birth  scenes,  and  a  frequent  name  of  Ta-Ur  is 
Shepu-t,  which  recalls  the  statement  that 
Miriam  died  at  Ain  Mi-Shep-at,  and  that  it 
was  she  who  guarded  the  infant  Mosheh;  for 
Mi-Shep-at  was  also  called  Kadesh-ah  or 
"holy,"  otherwise  Pa-Ran  Kadesh-ah  (Num. 
13:26),  and  Me-Rib-ah;  also  Mas-ah  (Ex. 
17:7)  as  the  Egyptian  word  for  the  "birth" 
angel;  but  in  the  Numbers  (20:1-13)  the  death 
of  Miriam  and  the  curse  upon  Mosheh  imme- 
diately precede  the  reason  for  changing  the 


EGYPT  AND  ISRAEL  159 

name  to  Merib-ah,  while  another  account 
(chap.  14)  says  the  whole  generation  were 
cursed  and  made  Roaa-im  (v.  33)  or  ''wicked" 
or  ''herdsmen''  for  forty  years  because  at  the 
report  of  their  spies  they  wished  to  return  to 
Egypt.* 

It  thus  seems  probable  that  Pa-Ran  Kadesh- 
ah  refers  to  the  nurse-angel  Renen-t  or  the 
Ran-nu  angel  who  guarded  infants,  either  of 
whom  may  well  have  given  name  to  the  A-Ron 
or  "ark"  or  "cradle,"  which  first  attested  its 
power  when  it  departed  not  from  the  camp  with 
the  penitents  at  Pa-Ran  Kadesh-ah,  whereupon 
they  were  slain  "till  the  "Hor-Em-ah"  (Num. 
14:40-45)  was  probably  appeased.  And  the 
mountain  to  which  these  victims  went  up  was 
evidently  ""Hor,  the  Egyptian  name  of  "Hor- 
ns," to  which  mountain  Bene-Israel  went  from 
Pa-Ran  Kadesh-ah.    At  Har  or  "Mount"  'Hor 

*  They  were  even  smitten  and  killed  "till  the  cHorem-ah" 
(v.  45).  This  word  is  usually  rendered  "utterly-destroyed," 
"devoted,"  "shut-up,"  hence  "harem;"  but  while  the  text  im- 
plies a  locality  formerly  called  Zep-ath  (Judges  1:  17),  and 
so  Mi-zep-ah  the  daughter  of  Je-Petha^h  in  Gile-Aad,  it  is 
probable  that  ^Hor-Em-ah  means  the  name  of  the  divinity  of 
the  place,  as  "Cave-Mother"  or  "White-Mother,"  or  the 
"Shut-Up"  and  invisible  to  whom  human  sacrifices  were 
made.  "Hathor"  or  cHet-^Hor  was  goddess  especially  of  the 
land  of  Sin  or  Sin-ai,  and  it  was  she  who  as  Se^het  destroyed 
the  foes  of  Raa  or  the  Sun-god.  Miriam  was  "shut-up"  or 
Sager  at  <^Hazer-oth  or  the  "enclosures"  before  Pa-Ran  was 
reached  (Num.  12:  15).  ^Her-Rem-i  in  Egyptian  means 
one  "weeping." 


i6o  EGYPT  AND  ISRAEL 

died  A-Har-on,  whose  name  like  the  Egyptian 
god  Set  must  mean  "mountain,"  implying  giant 
size.  There  the  Iseral-i  i-'Har-em  the  Canaan- 
ites  and  their  cities,  and  called  the  place  of  this 
slaughter  'Hor-Em-ah  (21 :3).  The  name  Me- 
Rib-ah,  applied  to  Kadesh-ah,  is  rendered 
"strife,"  from  Rib,  but  in  Je-Rub-Baal  it  is 
rendered  "plead,"  and  so  the  lustful  David  says 
( I  Sam.  25  .-39)  "Blessing  of  Jehoah  which  Rab 
the  Rib  of  my  ''Here-Path'''  from  the  hand  of 
Nabol,"  then  sent  for  Abigail ;  as  saying  which 
blessing  multiplied  the  plea  of  his  lions.  But 
the  text  is  (Num.  20:12:13)  "These  the  water 
of  Me-Rib-ah  which  it  Rab  or  "multiplies"  Je- 
hoah the  Bene-Israel,  and  Kadesh  them" ;  hence 
Mas-ah  or  "birth"-goddess  is  an  Egyptian 
equivalent  for  Me-Rab-ah,  and  shows  that  the 
water  was  fecundating,  and  the  shrine  of  the 

*  ^Here-Path  is  sometimes  a  substantive  (Isaiah  47:  3), 
not  "shame"  or  "reproach."  So,  when  Joshua  (5 :  9)  cut-off 
the  foreskins,  Jehoah  said  "Show  me  the  ^Here-Path  of  the 
Egyptians  from  over  them ;"  that  is,  the  shown  or  uncovered 
(Galli-oth)  part  would  be  equal  to  that  of  the  Egyptians, 
who  doubtless  forbade  circumcision  to  slaves.  Also,  Ra^'hel, 
who  wept  for  children,  says  (Gen.  30:  24)  "Aseph  God  my 
^Here-Path,  and  *  *  J-Oseph  to  me  God  one  son;"  that  is, 
so  great  her  pangs,  she  asks  God  to  take  away  her  ^Here-Path 
so  that  she  may  be  taken  away  (or  restricted)  to  one  son; 
and  so  the  name  of  Joseph  was  her  protest;  hence  she  dies 
at  her  next  travail,  naming  the  child  Ben-Aon-i,  evidently 
Ain-i,  as  crying  "No  sons!"  so  they  called  him  Ben-Iamin  or 
"son  of  a  nurse"  or  Aman. 


EGYPT  AND  ISRAEL  i6i 

''child^'-giver  or  ''multiplier";  comp.  Ha-Reb- 
ah  A-Reb-ah  (Gen.  3:16);  so  Jehoah  named 
the  shrine  as  an  assurance  of  the  increase  of 
Bene-Israel,  to  console  Mosheh  and  his  brother 
whom  he  had  condemned  to  death  in  the  prev- 
ious verse.  Indeed  the  name  Kadesh  B-Arenna 
should  probably  be  Kadesh  in  Aran-Aa  or  the 
"Holy  in  the  great  Aron;  so,  Pa- Aran;  which 
would  indicate  that  this  was  a  shrine  of  some 
phase  of  the  Sun-god,  such  as  ''Hor  or  ^Hepera; 
perhaps  by  the  wild  tribes  called  I-Shem-Aa- 
El,  over  whom  as  an  infant  the  wandering 
ha-Gar  or  "  the  stranger"  *  watched  at  the  well 
of  the  "Shining- Visions"  or  La'h-ai-Ro-i,  near 
by. 

10.  Ha-Gar  and  miriam  would  thus  seem 
to  connect  with  Renen-et  or  Mes-^Hen-et ;  more 
probably  however  with  the  more  celebrated 
and  pronounced  phase  of  "Hathor"  or  ""Het- 
''Hor  ("sanctuary-of-Horus")  called  Bas-t, 
the  cat-face  aspect  of  divinity,  regarded  as  ex- 
ercising unusual  influence  on  pregnant  wom- 
en, and  frequently  depicted  in  the  Mes-^Hen  or 
"birth-room"  (Budge).  Kot-Esh-ah  would 
even  now  be  Arabic  for  "cat-woman."  The 
Egyptians  depict  Qadesh  as  a  goddess  standing 

*  Ha-Gar  also  means  "fugitive,"  as  Shem  in  Egyptian 
means  "goer,"  "wanderer." 

11 


i62  EGYPT  AND  ISRAEL 

on  the  back  of  a  Ma-u  or  "lion/'  and  with  them 
Man  was  also  "cat" ;  and  they  regarded  her  as 
foreign;  calling  her  also  Ken-t,  possibly  Ca- 
naan-ah,  as  Chaldeans  said  Chena  as  the  name 
of  that  land.  The  name  of  the  lion-goddess 
Se'^het  of  Memphis  was  only  another  name  of 
Bas-t ;  hence  the  Ta-'^Hash  or  "seaF'-skins  over 
the  Mesh-Chan  and  Aron  when  reversed  is 
She^-at  or  "lion^-skins. 

II.  The  Mish-Chan  is  ordered  by  Jehoah 
(Ex.  25:8-9),  "Let  them  make  to  me  a  Mi- 
Kadesh  and  will  Shachan-eth  me  in  their 
midst,  like  all  I  show  thee,  the  building  of  the 
Mish-Chan,''  &c.,  and  it  will  thus  be  seen  that 
Sha-Chan  or  "dwelling"  became  a  Hebrew 
word  of  general  import,  though  the  Shechin- 
ah  of  the  later  Jews  meant  the  sensible  pres- 
ence or  Chebed  of  Jehoah,  while  the  original 
use  of  the  word  was  in  a  sacred  sense  (Ex. 
24:16;  Num.  5:3;  Ezra  7:15,  &c.)  as  in  Egypt, 
it  must  seem.  The  Mish-Chan  was  divided 
into  the  Kadesh  place  and  the  Kadesh  Kadesh- 
im  or  "most  holy,"  separated  by  a  linen  veil, 
and  in  this  latter  was  the  Aron,  and  the  chief 
priest  entered  it  only  at  the  lom  Cheppur,  so 
that  it  was  also  called  house  of  the  Cheppor- 
eth,   rendered  "mercy-seat,"  because  perhaps 


EGYPT  AND  ISRAEL  163 

of  the  ^Hepher  or  "scarab,"  placed  on  the  dead 
body  of  all  Egyptians  as  an  emblem  of  resur- 
rection or  new-birth,  for  at  lom  Chippur  the 
Sun  is  passing  south  of  the  equator,  and  into 
a  tomb  that  will  be  watched  till  it  becomes  the 
cradle  of  the  re-birth. 

12.  If  the  Exodus  was  historic  it  is  cu- 
rious that  we  find  no  account  of  the  people  or 
the  religion  of  Paran  Kadesh-ah,  whence  the 
Israel-i  are  said  to  have  been  accursed,  and 
whence  they  turned  back  into  a  long  wander- 
ing; and  it  is  probable  there  was  some  such 
shrine  at  one  time ;  but,  as  I  consider  the  story 
mainly  allegoric,  it  seems  that  Pa-Ran  Kadesh- 
ah  or  Kadesh  in  Aren-Aa  (B-Aren-Aa)  is  only 
the  entrance  of  I-Sera-El  into  his  "sacred  cof- 
fin" ;  his  Aa-Ber-ah  or  "pass-over"  boat  of  the 
Aa-Bera-im  or  "Hebrews";  whom  Jehoah 
found  in  a  land  of  Ma-Debar  and  as  an  eagle 
bore  them  on  his  Ae-Ber-ath  (Deut.  32:10- 
11;  "feathers,"  Job  39:13;  "wings,"  Ps.  55:7). 

13.  Mosheh  was  Zephin-ah  for  three 
months.  This  is  the  Zaphen-ath  in  the  name 
Pharoah  gave  Joseph,  and  Ba-Aal  Zephon  or 
Tsephon.  The  Greeks  made  the  word  Typhon 
out  of  it,  as  they  made  Tyre  out  of  Zur  (Tsur) . 
It  is  probably  the  Egyptian  word  Tchetfi  or 
''serpent,"  which  as  Zeph-aa  and  Zeph-aa-ni 


1 64  EGYPT  AND  ISRAEL 

the  Isaiah  (ii:8;  14:29;  Jere.  8:17)  is  made 
to  read  ''basil-isks,"  but  evidently  the  Aaraa, 
the  Asep-is  or  ''asp''  of  the  Greeks,  emblem  of 
royalty  and  protector  (Sa-f,  ''he  protects")  of 
lower  Egypt;  and  from  the  Egyptian  Sa-f  we 
seem  to  have  the  Greek  A-Sep  and  the  Hebrew 
lo-Seph,  with  the  Tchetfi  or  Zeph-aa  as  this 
Asp-Protector;  so  that  the  name  Jo-Seph  or 
Sep  is  probably  Egyptian,  and  his  name 
Zephen-ath  Pa-Anea^'h  is  probably  the  Serpent 
( —  Protector)  of  the  "living"  or  Aana^'h.* 
Mosheh  was  therefore  Zephin-ah  or  serpent- 
guarded;  hence  the  shrines  Mi-Zep-ah  in  Gile- 
Aad  and  near  Jerushalem  are  supposed  to  de- 
rive name  from  Zephah  or  "watcher,"  but 
that  the  daughters  of  Israel  went  year  after 
year  "to  Tan-oth,  to  the  daughter  of  le- 
Petha^'h,"  &c.  (Judges  11 140),  shows  "serpent" 
or  Tannin  (Ex.  7:9)  worship;  the  Pe-Then 
(Isaiah  11:8;  Deut.  32:33,  &c.)  or  Greek  Py- 
Thon;  the  Mi-Pethen  in  the  house  of  Dagon 
and  in  the  temple  of  Jehoah  ( i  Sam.  5  '.4 ;  Ezek. 
9:3,'  &c.),  where  the  monster  gave  name  to 
the  "threshold"  or  "door"  it  guarded,  or  took 
name  therefrom,  since  in  Hebrew  the  word 
Pith-ah  means  a  "hole."     The  connection  of 


*  Pa-Aanea^h   may  be   "house-of-Life"   as   Per  is  often 
abbreviated  to  Pa. 


EGYPT  AND  ISRAEL  165 

Zephin-ah  and  Ba-Aal  Zephon  (Ex.  14:2,  9) 
is  important,  for,  if  Zephon  be  the  Greek  Ty- 
phon,  as  Lenormant  says,  then  the  Zephin-ah 
or  watch  of  the  infant  Mosheh  is  the  feminine 
of  Zaphon  or  Set,  whose  wife  was  "Nepthys*' 
as  the  Greeks  called  Neb-t-^'Het,  the  "lady  of 
the  house"  of  the  sky,  and  twin  sister  of  Isis, 
of  whom  she  was  a  negative,  as  Set  was  of 
Osiris,  though  Set  finally  became  an  evil  force. 
Set  was  represented  in  a  stellar  way  with  the 
constellation  Ursa  Major  or  Mes^het,  as  Osiris 
with  Orion  or  Sa'^h,  and  this  home  in  the 
"North,"  which  in  Hebrew  is  Zephon,  seems 
to  confirm  the  opinion  that  Ba-Aal  Zephon  was 
Typhon  or  Set.  The  connection  with  a  ser- 
pent or  "basil-isk,"  Isaiah's  Zeph-aa,  arises 
from  the  Egyptian  myths  which  represent  Set 
usually  as  a  serpent  in  his  combats  with  Horus, 
and  the  Egyptians  made  and  stamped  under 
their  feet  the  form  of  a  serpent  at  their  festival 
of  the  winter  solstice.  It  is  certain  that  the 
Egyptians  identified  the  Syrian  deity  Ba-Aal 
with  Set,  or  Sute^h,  the  Hebrew  Zadok,  the 
Greek  Styx  or  Satyx,  for  the  inscriptions  dem- 
onstrate the  name  Ba-Aal  with  the  symbol 
Sha.  But  Nepthys  was  not  an  evil  concept, 
and  seems  the  assistant  of  Isis;  and  yet  ap- 
pears to  personify  decay  and  its  sequence  re- 


1 66  EGYPT  AND  ISRAEL 

birth.  The  name  of  Deity  at  Jerushalem  was, 
till  the  time  of  Ezra,  Ba-Aal  (Jere.  11:13), 
that  is.  Set  or  El-Shad-ai,  but  Besh-eth  or 
''shameful  thing,"  that  is,  Ja-Besh-ah,  was  not 
necessarily  Nephthys,  though  as  ''dry"  and 
"drouth"  Ja-Besh  may  accord  with  the  sterile 
Egyptian.  The  name  of  Joseph  as  Zephan- 
ath  Pa-Anea'^h  certainly  seems  to  identify  him 
with  Set  or  Ba-Aal  Zephon,  and  his  burial  at 
Shechem  accords  with  ''Het  Se^hem  or  "house 
of  the  Sistrum"  which  was  a  centre  of  the 
worship  of  Nepthys  in  Egypt,  and  her  alleged 
birth-place;  and  so  Jerebo-Aam  was  son  of 
Neb-at,  and  was  over  all  the  laborers  of  the 
house  of  Jo-Seph  or  Zaphen-ath  Pa-Anea^'h. 
It  is  possible,  of  course,  to  say  that  Mosheh 
himself  was  this  concept  Joseph  or  Set  since 
it  was  to  his  serpent  in  the  temple  to  which 
incense  was  burned  in  the  days  of  "^Hezek-Jah, 
and  which  must  have  typefied  him,  but  at  least 
his  Zephin-ah  or  "hidden"  must  be  deemed  a 
watchful  serpent. 

14.  With  all  the  advantages  of  his  alleged 
royal  adoption,  Mosheh  was  obscure  till  about 
forty  years  old.  He  sprung  into  notoriety  by 
the  murder  of  an  Egyptian  for  beating  a  He- 
brew. He  escaped  to  Midi-an,  that  is,  the  "tall 
of  stature"  or  giant,  like  Haman's  father  Ha- 


EGYPT  AND  ISRAEL  167 

Medatha.  Here  he  became  a  shepherd  for 
Reaau-El  or  "friend-of-his-God/'  called  also 
le-Thero  or  "law/'  Back  of  the  Madebar,  at 
the  mountain  of  the  God,  ''Horeb-ah,  appeared 
to  him  Maleach  Jehoah  in  a  flaming  fire  from 
the  midst  of  the  Sen-ah,  that  is,  in  Egyptian, 
the  "acacia/'  In  that  tongue  the  "'Har-'^Heb 
was  the  "face-festival"  when  the  figures  of 
their  deities  were  shown  to  the  people  amidst 
great  processions;  but  in  Hebrew  the  word 
means  "drouth,"  "dry,"  like  Ja-Besh;  and 
''Hareb  also  means  "sword,"  "knife/'  Sen-ah 
is  feminine  of  Sen  or  "brother,"  and  perhaps 
the  acacia  received  name  in  Egypt  from  its  bi- 
penate  leaf  and  dual  penules,  typefying  brother- 
hood; Ta-Sen  or  Sen-at  being  a  name  of  Isis 
as  "the  sister"  of  Osiris,  and  A-Sen-ath  was 
wife  of  Jo-Seph.  "Pleasure  of  the  dwellings  of 
Sen-eh"  (Deut.  33:16)  may  allude  to  Isis.  The 
flaming  Sen-ah  is  of  course  feminine  of  Sin- 
Ai  or  "great-brother/'  It  is  not  difficult  to 
understand  that  ^'Horeb-ah  was  a  shrine  of 
that  form  of  Hathor  or  Isis  called  Ta-Ur  or 
"the  Mighty,"  usually  depicted  with  a  knife  or 
sword,  and  also  called  Shepu-t,  and  Rer-t  or 
Lel-et,  for  I-Thero  is  itself  a  Hebrew  word 
that    connects    with    the    Phoenician    goddess 


1 68  EGYPT  AND  ISRAEL 

Thor-ah,   whose  name  probably  comes   from 
Ta-Ur. 

15.  The  Elohim  said  "For  Ehe-Jeh  with 
thee/'  and  a  sign  that  Mosheh  had  been  sent 
was  that  in  the  bringing  out  of  the  people 
from  Mi-Zera-im  he  should  serve  ''the  Elohim" 
upon  that  mountain,  which  might  mean  the 
God  that  dwelt  upon  it  or  was  then  upon  it. 
Mosheh  seems  to  have  had  no  religion  up  to 
that  time,  or  at  least  did  not  know  the  name  of 
the  God  of  his  father,  the  God  of  Abraham, 
&c.  (Ex.  3:6);  and  his  wife,  as  daughter  of 
Reau-El,  and  evidently  grand-daughter  of 
i^-Sav  by  a  daughter  of  I-Shemaa-El  (Gen. 
36:2-4),  doubtless  was  meant  as  a  Heathen; 
hence  he  asked  the  name  of  this  God  of  Abra- 
ham, and  was  told  that  it  was  E-Heieh  and  le- 
Hoah  (vs.  14,  15);  subsequently  (6:2-3) 
identifying  Elohim  and  Jehoah  and  El  Shad- 
dai  as  the  same;  but  Jehoah  tells  here  that  by 
this  name  Jehoah  he  was  not  known  to  Abra- 
ham and  Ize^'hak  and  Jakob ;  a  statement  which 
is  found  difficult  to  explain  in  view  of  altars 
built  to  Jehoah  and  conversations  with  him  in 
which  he  is  addressed  by  that  name  by  these 
patriarchs  (Gen.  12:8;  13:18;  15:2;  22:14; 
26:25;  28:21,  &c.);  but  thus  suggesting,  by 
being  first  made  known  to  Mosheh,  that  the 


EGYPT  AND  ISRAEL  169 

word  Jehoah  is  Egyptian,  though  Pharaoh  did 
not  know  Jehoah  as  a  name  of  Deity  (Ex.  5: 
2) ;  yet,  as  appearing  to  Mosheh  in  a  flame  of 
fire,  and  Heh  being  Egyptian  for  'Tlame,"  or 
Heh-v  (Heh-f)  ''his  Flame,"  it  might  seem 
that  E-Heieh  or  le-Hoah  would  be  understood 
by  Pharaoh,  especially  as  Bes-dwelling-in-Heh- 
f  or  "Fire-in-his-Flame,"  probably  the  Jewish 
Je-Bus,  is  named  in  the  17th  chapter  of  the 
Book  of  the  Dead  as  one  of  the  seven  spirits 
appointed  by  A-Nup  or  "A-Nub-is"  to  protect 
the  corpse  of  Osir-is ;  and  the  syllable  Je  or  le 
in  Je-Hoah  is  of  no  more  moment  than  it  is  in 
names  like  Hoshua  for  Je-Hoshua  (Num.  13: 
8,  16),  though  probably  it  is  the  Egyptian 
word  Aa  or  ''great,"  as  in  la-Bez  and  Aa-Zab 
or  "sorrow"  (i  Chr.  4:9)  which  are  reverse 
words.  The  text  at  Ex.  6:2-3  evidently  in- 
tends in  this  composite  document  to  assert  that 
with  this  mission  of  Mosheh  the  name  Je-Hoah 
first  became  known,  but  it  seems  from  4 :  i  that 
the  Aaber-im  did  know^  who  Je-Hoah  was,  and 
that  he  had  sent  Mosheh  was  to  be  attested  by 
certain  miracles  he  should  perform.  Chapter 
6,  however,  as  well  as  4:19,  seems  to  begin 
other  account  of  the  commission  to  Mosheh,  as 
is  must  have  been  a  favorite  theme  of  the 
priests. 


170  EGYPT  AND  ISRAEL 

1 6.  The  wonders  wrought  by  Mosheh  on 
his  return  to  Egypt  begin  with  his  changing 
the  waters  of  the  Nile  and  all  its  canals  into 
blood,  so  that  the  fish  died,  and  this  was  done 
by  him  in  the  sight  of  Pharaoh,  who  merely 
went  into  his  house  without  protest,  and  with- 
out punishing  the  two  men  who  wrought  this 
calamity  though  he  knew  they  were  of  an  en- 
slaved people;  but  the  object  of  these  priest- 
craft stories  appears  when  it  is  said  {y\2.2\ 
8:i8)  the  magicians  attempted  to  bring  about 
the  same  calamities  and  could  not,  since  they 
thus  seem  written  to  attest  the  superiority  of 
Mosheh  and  of  Jehoah,  and  to  be  taught  to 
children  in  the  after  times  (10:1-2;  12:26-27) 
of  Ezra  and  the  hierarchy  when  these  writings 
appeared. 

17.  Mosheh,  like  all  the  Egyptians,  car- 
ried a  rod  or  "staff,"  called  Mattah  in  Hebrew, 
but  which,  with  that  of  Aharon,  must  repre- 
sent the  Ur  ^'Heka  or  "mighty  Enchantment'" 
of  the  Egyptians;  a  serpent-head  rod  whereby 
the  lips  of  the  dead  were  touched  in  the  other 
world  to  enable  them  to  speak,  and  was  not 
the  common  rod;  and  so  the  wand  of  Mercury 
was  adorned  with  two  serpents.  The  "asp'^ 
or  Aaraa  in  Egypt  was  an  ornament  worn  in 
shape  on  the  head-dress  of  the  monarchs  as  an 


EGYPT  AND  ISRAEL  171 

emblem  of  sovereignty,  or  perhaps  originally 
to  indicate  their  descent  from  or  as  representa- 
tives of  the  Sun,  for  it  was  also  a  solar  type, 
frequently  depicted  on  the  heads  of  deities,  and 
especially  deified  as  goddess  Rannu  who  guard- 
ed orchards  and  infant  royalty,  as  seen  in 
Hebrew  story  when  Pa-Ran  or  "the  Ran''  is 
the  refuge  of  young  I-Shemae-El,  young  David, 
and  young  Hadad;  and  it  is  very  probable 
that  the  A-Ron  or  sacred  "Ark''  of  the  Jews 
received  name  from  some  carving  of  Rannu  on 
its  surface  as  was  often  done  on  tables  in 
Egypt;  while  Aharon  the  first  priest  is  a  pecu- 
liar name,  ^ian  says  the  kind  of  serpent 
dedicated  to  the  Egyptian  yEekulapius  was 
called  parai-as,  which  is  clearly  Pa-Aaraa  or 
"the  Asp,"  and  he  was  the  Memphian  third 
person,  son  of  Pata'^h,  called  I-em-^'Hetep, 
whom  the  Greeks  called  I-Mouth-is.  The  first 
battle  in  the  Ma-Debar  was  at  Reph-Id-im, 
where  the  rod  and  lad-im  or  "hands"  of 
Mosheh  were  held  steady,  hence  Raph-Iad-im 
or  "healer-hands,"  as  also  the  heahng  of  the 
Seraph  bites  by  the  "brasen"  or  Ne^'hash  Ser- 
aph tends  further  to  identify  Mosheh  with  the 
serpent-cult,  for  it  seems  that  a  serpent  was  the 
worshipped  symbol  of  him  in  the  temple  at 
Jerushalem  (2  K.  18:4),  and  called  Na'^hash- 


172  EGYPT  AND  ISRAEL 

Tan ;  and  that  this  symbol  of  Deity  was  potent 
in  Israel  may  account  for  the  curse  put  upon 
the  Na^'hash  for  teaching  Adam  and  ^'Hav-ah 
how  to  procreate.  The  word  Seraph  seems  to 
mean  "burning/'  though  also  rendered  ''ser- 
pent," and  in  the  later  theology  of  Egypt  and 
the  West  the  serpent  was  the  symbol  of  the 
divine  concept  Serap-is,  identified  by  some 
with  ^.skul-Apius,  by  Emperor  Hadrian  with 
Christ. 

i8.  It  is  asserted  by  most  students  that 
Serap-is  is  the  Greek  form  of  the  Egyptian 
word  Osar-'^Hapi,  which  means  the  ''hidden" 
Osiris,  but  the  bull-head  Osar-'^Hapi  was  most 
certainly  an  Egyptian  concept  anterior  to  and 
distinct  from  the  Greek  concept  which  as  a 
statue  was  brought  by  Pkolemy  Soter  about 
B.  C.  300  from  Sinope  on  the  Euxine,  and 
which  the  Egyptian  priests  refused  to  allow 
to  be  adored  within  their  cities ;  nor  does  it  ap- 
pear to  me  improbable  that  this  Greek  Serap-is 
was  other  than  the  Sarap-Adon  or  Sarpedon 
of  the  Iliad,  whose  death  was  bewept  by  his 
father  Zeus,  and  whose  name  in  Phoenician 
and  Hebrew  as  the  "Burning-Lord"  establishes 
his  identity  with  the  solar  myths,  such  as 
Adonis,  Shim-esh-on,  Herakles,  &c.,  as  with 
the  murdered  Osiris,  which  concept  becomes 


EGYPT  AND  ISRAEL  173 

after  Sun-set  the  judge  of  the  Under-World, 
as  also  in  Winter ;  for,  as  son  of  the  bull  Zeus, 
by  the  Tyrian  Europa,  that  is,  Aareb-ah  or 
the  "West"  in  Hebrew,  as  Zesa"*"  means  "fire" 
in  Egyptian,  we  have  the  Cretan-Carian  Sar- 
pedon  or  Serap-Adon  as  the  Greek  and  Latin 
Serap-is  or  Seraph-is;  and  this  Serap-is  is 
represented  enfolded  by  a  great  serpent,  as  his 
statues  show.  The  Pentateuch  was  probably 
written  during  the  time  of  the  first  Ptolemies 
in  Egypt,  when  the  cult  of  the  classic  Serap-is 
was  gaining  in  strength,  and  it  seems  easy  to 
suspect  that  the  incident  recited  (Num.  21:4- 
9),  when  Mosheh  reared  the  Seraph  symbol  as 
Saviour,  alludes  to  this  worship;  and  this  ac- 
cords with  the  Heh  or  Je-Heh  and  with  Bes 
or  Je-Bus  and  their  Egyptian  meaning  as 
"Flame"  or  "Fire."  The  Seraphs  of  the  Isaiah 
(6:2)  have  no  similitude  in  Egyptian  art  or 
myth,  but  have  in  the  Assyrian;  while  the 
Saraph-ah  or  "burning"  made  or  not  made  for 
their  monarchs,  as  told  in  the  late  books  (2 
Chr.  16:14;  21:19),  may  have  been  rites  of 
Serap-is  such  as  his  "nocturnal  orgies"  men- 
tioned by  Apuleius.  The  Ne^'hash-Tan  image, 
destroyed  by  ^Hezekiah,  was  evidently  not  the 

*0r  Sasa;  the  Egyptians  had  no  letter  Z.     Sasa  or  Zeza 
may  also  give  us  A-Zaz-El. 


174  EGYPT  AND  ISRAEL 

end  of  the  serpent  worship,  since  the  wife  of 
the  reformer  Josiah's  son  was  Ne'^hush-ta  (2 
K.  24:8),  and  the  "creeping-things"  of  the 
Ezekiel  (8:10)  seem  to  have  been  still  later. 
The  rod  of  Aharon  became  a  Thanin  in  his 
contest  with  the  magicians,  and  this  word  may 
connect  with  the  Greek  Py-Thon  of  Delphi, 
which  Pi-Thon  would  mean  "serpent-mouth'' 
in  Hebrew,  though  Pithen  is  rendered  "asp''; 
but  the  rod  of  Mosheh  when  changed  into  a 
"serpent"  at  ""Horeb-ah  is  called  Na'^hash,  as 
was  the  serpent  of  Eden,  thus  showing  they 
were  not  the  same  reptile  as  the  Thanin  or 
"sea-monster"  (Gen.  1:21),  which  has  been 
supposed  a  crocodile. 

19.  The  Hebrews  seemed  to  be  like  the 
Egyptians,  who  regarded  the  asp  as  an  emblem 
of  sovereignty,  and  yet  held  the  great  imagi- 
nary serpent  Aapep  as  a  foe  and  a  fear.  The 
huge  serpent  coiled  about  the  figures  of  Serap- 
is  is  apparently  an  emblem  of  evil  and  of  dark- 
ness, and  so  with  the  serpent  which  Hor-us 
is  depicted  as  spearing;  but,  besides  the  god- 
dess Ran-nu,  who  perhaps  gave  name  to  the 
A-Ron  or  "ark"  and  to  the  region  Pa-Ran, 
the  great  city  and  shrine  Per-Uath  or  Pe-Uath 
in  lower  Egypt,  which  the  Greeks  called  B- 
Uto,  was  the  "house  of  Uath,"  who  was  nurse 


EGYPT  AND  ISRAEL  175 

of  Hor-us,  and  hence  an  asp-goddess  like  Ran- 
nu,  and  from  whose  name  as  P-Uath  it  may  be 
we  have  the  Hebrew  and  Greek  word  Pith-en 
and  the  Greek  Pythia  at  Delphi,  for,  as  Delphi 
was  the  most  famous  oracle  in  Greece,  so 
Herodotus  says  Buto  was  the  most  popular 
oracle  in  Egypt;  hence  the  mysterious  word 
Ath,  which  appears  without  translation  in  al- 
most numberless  phrases  of  Hebrew  scripture, 
may  refer  to  these  phrases  as  oracular  or  di- 
vine from  the  word  Uath,  while  Ath-ama  was 
in  Egyptian  a  book  or  roll  of  papyrus,  as  the 
papyrus  plant  is  the  hieroglyph  Uath  of  her 
name;  and  so  "virgin''  or  Par-Then-os  may  be 
Per-Uath,  as  also  the  Greek  Ath-ena,  and  the 
Hebrew  seer  Nathan  who  had  power  over  life 
and  death;  hence  the  proximity  of  a  shrine  so 
famous  may  have  given  the  Jews  their  Na- 
""hash-Tan  or  -Than  or  serpent-Uath-an,  de- 
stroyed by  ""Hezekiah,  supposed  to  be  con- 
nected with  Mosheh  and  the  saviour-image  he 
is  said  to  have  made  some  seven  centuries  be- 
fore. 

20.  The  serpent  was  not  so  general  or 
prominent  a  symbol  on  the  Euphrates,  but  it 
was  that  of  the  deity  Ea  or  Hoa,  father  of 
Merodach,  and  perhaps  the  same  as  Nebo  and 
the  Assyrian  Nin.     Ea  is  much  the  same  as 


176  EGYPT  AND  ISRAEL 

the  Egyptian  ''Thoth''  or  Te^'h;  coming  from 
the  sea  and  teaching  mankind;  and  so  Mosheh 
came  from  the  sea  (Isaiah  63:11).  The  Phoe- 
nician Taut  was  recognized  as  yEskulapius  by 
the  Greeks,  and  the  Phoenicians  received  their 
rehgion  from  the  Babylonians,  so  that  these 
deities  doubtless  represented  Hoa  or  Nebo,  as 
the  house  of  Saggil,  the  great  temple  at  Baby- 
lon, attests  its  relation  to  ''Askelon"  or  A- 
Shekel-on,  and  perhaps  to  the  valley  of  E- 
Shechol;  the  Chaldean  Ishtar  being  the  Aash- 
tharth  of  Tyre,  and  the  Greek  sea-god  Pos- 
Eidon  being  probably  the  Chaldean  Apisi  or 
''Ocean''  and  the  Phoenician  Adon  or  ''Lord." 
The  town  Nob-ah,  "the  city  of  priests,"  was 
near  Jerushalem,  and  perhaps  was  feminine  of 
Nebo,  though  the  Egyptian  god  Num  was  also 
called  Noub  or  ^Hnoub,  and  there  was  also 
A-Nub-is,  yet  the  priests  at  Nob-ah  are  called 
priests  of  Jehoah  when  slain  by  Sha-Aul.  Un- 
der his  name  Ea  or  Hoa  this  Nebo  was  the 
especial  deity  of  the  city  Is  or  Hit  on  the 
Euphrates  about  one  hundred  miles  above 
Babylon,  but  as  Ea  or  Hoa  he  was  considered 
first  and  very  anciently  as  the  Earth-god,  then 
as  lord  of  learning  in  later  times.  It  is  quite 
possible  that  the  Hebrew  deity  Jehoah  bears 
his  name,  and  the  Arabic  word  Haie  means 


EGYPT  AND  ISRAEL  177 

both  "life"  and  "serpent/'  as  in  Hebrew  and 
Chaldaic  ''Hai  means  "life"  and  "beast,"*  while 
one  of  the  names  of  "Thoth"  was  A,  and  it  was 
his  word  that  created  Earth.  Hoa  or  Ea  seems 
in  places  to  have  been  deemed  father  of  Mero- 
dach  or  Amar-Atuki,  Accadiam  for  "Sun- 
brilliance,"  Lenormant  says,  and  Merod-ach 
and  Mosheh  are  connected  in  a  queer  genea- 
logic  fragment  (i  Chron.  8:17-18)  where  Je- 
Thero  and  Miriam  are  brother  and  sister  of 
Mered  who  married  a  daughter  of  Pha-Raoh, 
a  title  apparently  from  the  Egyptian  Pha-Raa 
or  "the  Sun,"  or  from  Pha-Aaraa,  "the  asp," 
worn  on  royal  heads;  for  which  latter  reasons 
the  name  Na^'hash  or  "serpent"  is  perhaps 
given  to  the  Kings  of  Moab;  but  there  is  no 
evidence  in  what  little  is  known  of  Meredach 
to  connect  him  with  the  serpent  symbol,  though 
his  great  temple  Saggil  or  Sakkul  at  Babylon 
by  name  suggests  Ae-Sekul-apios  whose  sym- 
bol the  serpent  was. 

21.  The  serpent  became  perhaps  a  sym- 
bol of  secular  knowledge  among  the  later  Jews, 
and  this  is  opposed  to  dogma;  but  the  alleged 
reform  of  ''Hezek-Jah,  strange  to  say,  is  not 

*  "And  the  Na^hash  was  more  crafty  than  any  ^Hai-ath  of 
the  field  which  lehoah  Elohim  had  made."  But  Aarum  means 
"higher"  as  well  as  "crafty." 


178  EGYPT  AND  ISRAEL 

mentioned  in  the  Isaiah  (36: — 39:),  which  de- 
votes four  chapters  to  that  reformer,  nor  does 
the  later  Chronicles  speak  of  any  destruction 
by  him  of  the  serpent  that  Mosheh  had  made; 
while  the  professed  contemporaries  of  ''Hezek- 
Jah,  Hosea  and  Micah,  say  naught  of  this 
iconoclasm.  It  is  likely  that  the  ''healer''-god 
(Ex.  15:16)  had  this  symbol  till  the  Macca- 
bean  rebellion  caused  the  Jews  to  detest  Greek 
symbols  of  Deity. 

22.  In  Phoenician  theogony  two  brothers 
appear  as  sons  of  Amyntos  and  Magos,  Greek 
forms  perhaps  of  ""Hamen  or  "heat"  and  El  or 
*'great.''  These  sons  were  Mi-Shor  and  Suduk. 
The  account  says  Mi-Shor  means  the  "free'' 
or  "active,"  but  it  seems  the  "upright"  or 
"equitable,"  being  the  same  as  the  name  Ja- 
Sher  (Josh.  10:13;  2  Sam.  i  :i8).  It  is  further 
stated  that  this  Mi-Shor  was  father  of  the 
famous  scribe  Taut,  whom  the  Egyptians  call 
"Thoth"  (Ta^hut)  and  the  Greeks  Hermes, 
who  originated  letters.  The  brother  Suduk  is 
clearly  the  name  Zadok  or  Zedek,  since  the 
author  says  it  means  the  "just";  and  it  is 
further  said  he  was  the  father  of  the  Kabir-i 
or  Korybantes,  whereas  classic  story  makes 
Vulcan  or  Hephaestos,  the  Memphian  Pata^'h, 
father  of  the  Kabir-i.    Sute^h  in  Egyptian  was 


EGYPT  AND  ISRAEL  179 

a  name  of  Set,  brother  and  foe  of  Osiris  in 
later  times,  and  it  is  probable  the  Greeks  con- 
tracted Sute^h  into  Styx;  hence  Aharon,  as 
another  name  of  Sute^h  or  Zadok,  would  be 
A'^heron,  as  may  well  be  suspected.  "^  This  con- 
clusion as  to  Aharon  or  Sute^h  would  make 
Mosheh  or  Mi-Shor  a  phase  of  Osiris,  or  per- 
haps of  ^'Heru-Ur  or  Horus  the  elder,  whom 
perhaps  the  shrines  Aar-Aar  or  "Aroer" 
represent,  and  ''Heru-Ur  was  considered  by 
the  Greeks  as  Apollo,  for  it  seems  that  in 
Egypt  he  was  deemed  a  personation  of  Day  or 
Light,  with  Set  or  Sute^h  as  his  adversary. 
In  his  ''Isis  and  Osiris"  Plutarch,  howbeit, 
says  it  was  told  that,  after  his  battle  with 
Horus,  Typho  fled  on  an  ass  for  seven  days, 
and  when  he  arrived  at  a  place  of  safety  he 
begat  Hierosolymus  and  Judaeus,  but  that  this 
story  was  told  to  give  an  air  of  fable  to  the 
flight  of  Moses  out  of  Egypt,  and  of  the  settle- 
ment by  Jews  of  Hierusalem  and  Judea ;  which 
curious  statement  seems  to  show  that  Mosheh 
was  Set  or  Sute'^h  rather  than  Osiris;  but  the 
real  use  of  the  story  is  the  identification  of 
Typho  with  Set,  and  Set  or  Sutu^h  with  the 

*  This  mention  of  the  mysterious  Kabir-i  and  Koryban- 
tes  as  sons  of  Zadok  or  Aharon  connects  them  with  the 
Hebrew  words  Kaber  or  "pit,"  "sepulchre,"  and  Koreban  or 
"vow-of-offering." 


i8o  EGYPT  AND  ISRAEL 

chief  name  of  Deity  at  Jerushalem,  which 
made  sacred  the  Hne  of  Zadok,  and  originated 
the  story  of  Malachi-Zedek,  King  of  Shalem, 
priest  of  El  AeHon.  Mi-Shor,  as  father  of 
Thoth  of  Hermes  seems  a  reference  to  Mi-Zer, 
as  "Egypt"  was  called  by  the  Israelites,  and 
that  people  or  country  was  thus  perhaps  per- 
sonified, as  perhaps  in  the  person  of  Mosheh 
and  his  learning. 

22^,  It  is  clear  to  me,  however,  that  the 
alleged  sojourn  and  enslavement  of  the  He- 
brews in  Mi-Zera-im  was  a  story  written  to 
deter -them  from  migrating  thither,  and  that 
the  alleged  journey  into  the  "Wilderness"  is 
another  of  the  several  stories  of  a  descent  in- 
to Hades,  the  Made-Bar  or  "great-pit";  in 
which  case  Mosheh  is  not  more  real  than  other 
heroes  of  the  religious  or  poetic  fancy.  In- 
deed, the  Isaiah  (19:20),  which,  as  in  case  of 
most  all  the  several  books  other  than  the  Hex- 
ateuch,  speaks  once  only  of  the  Egyptian  epi- 
sode, may  have  suggested  the  story,  and  even 
the  name  of  the  hero,  saying  of  those  who  fled 
to  Egypt  from  the  Chaldeans  that  at  the  cry 
of  their  oppression  (comp.  Ex.  3:8-9)  shall  be 
sent  to  them  a  Moshi-Aa  and  a  Rab  and  the 
Zil  of  them;  that  is,  probably,  "a  Mosheh  and 
a  chief  and  the  deliverer  of  them";  yet  "the 


EGYPT  AND  ISRAEL  i8i 

Zil"  in  both  texts  cannot  well  mean  "to  deliver/' 
and  usually  Zil  means  "shade,"  "shadow/' 
"shelter."  This  chapter  of  the  Isaiah,  as  in 
all  other  portions  of  the  Hebrew  writings  apart 
from  the  book  Exodus,  is  not  acrid  toward  the 
Egyptians;  and  the  very  claim  that  is  made 
for  that  country  as  the  birth-land  of  Mosheh 
is  evidently  a  source  of  pride  to  the  Israelites. 
And  it  must  seem  that  if  Josephus  is  correct  in 
saying  that  the  name  M-Sheh  is  from  the 
Coptic  words  Mo  or  "water"  and  Ushe  or 
"saved,"  the  Isaiah  word  Moshi-Aa,  rendered 
"saviour,"  would  point  to  the  Isaiah  as  the 
origin  of  the  Exodus  allegory.  This  mean- 
ing of  his  name  would  connect  him  with  the 
Egyptian  words  Mo'^hu-Aa  or  "great  anoint- 
ed," as  perhaps  with  the  Chaldaic  word  Usho- 
Gal  or  "exceeding  great,"  and  the  Phoenician 
Usho,  identified  with  Bes,  as  I  identify  him 
with  ^sav  the  grandfather  of  Mosheh's  first 
wife.* 


*  David  the  son  of  Ishai  was  also  an  Ishaa  or  loshaa 
(2  Sam.  8:  6,  14),  though  "And  Ishaa  lehoah  David  in  all 
that  walked"  is  not  very  clear. 


SECTION   VI 

I.  The  identity  of  Araun-ah  the  Je-Bus-i 
with  Bes  would  imply  that  he  was  also  a  hairy- 
god  or  beast-form.  The  Ar  in  his  name  may 
be  for  Arieh  or  "lion."  But  his  name  is  sub- 
jected to  suspicious  variations,  and  a  motive 
may  exist  for  this.  There  really  is  no  such 
name  as  either  Araunah  or  Oman  as  the 
English  versions  have  it.  In  the  Samuel  the 
first  "Araun-ah"  is  "the  Avaren-ah";  the  sec- 
ond is  Arane-Jah ;  the  last  seven  times  we  have 
it  as  Araven-ah;  while  the  Chronicler  has  it 
Arenan.  There  is  possibly  an  allusion  to  the 
Aiver-im  or  "blind"  (2  Sam.  5:6)  and  Pasa^'h 
from  whom  David  took  the  town  in  the  other 
account,  hence  the  first  "the  Avar-en-ah";  but 
there  is  no  allusion  to  the  Pasa^'h-im  or  "lame" 
unless  in  24 :20  where  Araun-ah  sees  the  King 
and  his  servants  Aober-im  upon  him,  as  Aober 
and  Pasa^'h  both  mean  "pass-over,"  and  Aober- 
im  is  also  our  "Hebrews."  Now,  if  we  say 
these  two  words  are  respectively  Egyptian  and 
Chaldaic,  as  appears  when  "old-corn"  or  Aabur 
and  Pasa^'h  appear  together  in  Josh.  5:11,  it 


EGYPT  AND  ISRAEL  183 

must  seem  that  these  words  imply  some 
brotherhood  of  pilgrims,  as  "the  Sa^'h"  or  Pa- 
Sa'^h  means  "the  traverser"  in  Egyptian;  and 
we  may  also  see  that  Aiver-im  and  Aaber-im 
are  the  same;  so  that  the  Je-Bus-i,  "inhabitants 
of  the  land"  (2  Sam.  5:6),  told  David  unless 
he  got  rid  of  these,  this  band,  he  could  not 
enter,  &c.,  as  they  did  enter  upon  Araun-ah, 
for  the  Aabera-im  were  distinct  from  the 
Israel-ites  (i  Sam.  14:21);  but  their  ready 
admission  by  Avaren-ah,  after  the  angel  of 
Jerushalem  protected  it  from  the  angel  of  the 
Ma-She'^h-ith,  which  latter  had  reached  the 
Garon,  probably  identifies  Avaren-ah  with  the 
angel  of  Jerushalem  who  had  stretched  out 
his  hand  to  She'^h-ith  or  "destroyer";  for  this 
was  a  pass-over  or  escape  of  the  town  similar 
to  that  of  the  Exodus  ( 12 123)  in  some  respects, 
as  also  to  the  story  of  Abram  and  Malechi- 
Zadek  who  met  in  the  vale  of  Shav-ah,  and  to 
that  slaughter  of  75,000  of  their  Aob-i  (Esth. 
9:16)  or  "familiar-spirits"  when  Haman  was 
suspended  at  the  order  of  A'^ha-Shave-Rosh. 
2.  If,  however,  we  take  "Araunah"  as  the 
more  frequent  Araven-ah,  we  may  suspect  an 
idiom  of  A-Repha,  as  Rav-ah  is  rendered 
"drunk,"  "satiated"  (Isa.  34:5,  7;  43:24), 
and  tending  to  show  the  Egyptian  A-Rep  or 


i84  EGYPT  AND  ISRAEL 

"wine"  was  connected  with  Repha  or  "giant" ; 
and  it  would  be  in  the  nature  of  these  ancient 
stories  to  find  that  Jebus  was  taken  from 
giants. 

3.  All  the  several  forms  of  Bus  or  Bez 
imply  brutality,  violence,  as  Gibor-im  Bus-im 
or  "treading-down"  (Zech.  10:5);  nor  does 
A-Bus  or  "fattened"  (i  K.  4:23)  and  "crib" 
(Isa.  1:3)  alter  this  assertion;  but  it  is  not- 
able that  Arev-ah  and  Avri-oth  are  "manger" 
and  "stalls,"  hence  "the  Avaren-ah  of  the 
Jebus-i"  first  spoken  of  does  not  seem  a  person 
at  all  (v.  16),  and  later  writers  may  have  added 
from  V.  18  to  the  close.  A  probable  supposi- 
tion, however,  is  that  his  name  connects  with 
Aron,  "ark,"  "coffin,"  "chest,"  a  word  which 
may  connect  with  the  serpent-angel  Ran-nu  of 
the  Egyptians,  whose  figure  was  inscribed  on 
the  lids  of  boxes,  on  tables  of  viands,  &c.,  and 
who  was  guardian  of  gardens  and  infant 
princes,  as  we  see  the  figure  of  him  especially 
on  the  head-dress  of  queens;  and  so  in  their 
faith  we  find  Ishmae-El  and  David  and  Hadad 
of  Edom  fleeing  to  Pa-Ran  or  "the  Ran," 
while  Auzz-ah  I  suppose  was  bitten  when  he 
put  his  hand  on  the  Aron,  and  it  was  to  be 
supposed  that  a  serpent  was  in  Gan-Eden.  So, 
Joseph  tells  his  brothers  when  his  cup   was 


EGYPT  AND  ISRAEL  185 

found  in  the  sack,  "Know  ye  not  that  a  Na- 
'^hash  detects  a  man?"  from  which  we  infer  a 
"serpen^  was  depicted  on  the  cup.  Ma^'hen 
was  the  name  appHed  in  Egypt  to  a  long  ser- 
pent, and  Ma'^han-ah  was  the  place  to  which 
Sha-AuFs  descendants  and  David  fled,  and 
v/here  Ja-Akob  remained  while  fearing  ^sav. 
The  form  Aren-Jah  given  "Araun-ah"  may 
have  been  suggested  by  this  guardian  of  sacred 
persons  and  things;  and  at  least  the  Debar  or 
*'plague"-angel  was  stayed  when  the  Gar  on 
or  "inn"  was  reached,  for  this  "manger"  or 
Avir-oth  was  to  be  no  longer  the  home  of 
beasts  and  giants,  but  the  Jerush-Aolem  or 
"possession-eternal"  of  Aabera-im  or  Pa-sa'^h- 
im.  And  yet  I  scarcely  doubt,  in  reality,  that 
David  was  other  than  a  phase  of  Bes;  indeed, 
"Jesse"  or  Ishai  may  be  Esh-i  or  "Fires," 
but  more  clearly  the  Phoenician  Usho,  the  Ak- 
kad  and  Chaldean  Usho-Gal  or  "exceeding- 
great,"  same  as  Sha-Aul  the  King. 

4.  That  David  was  a  youthful  phase  of 
Bes  or  Je-Bus  may  appear  from  the  legend 
of  his  feminine  counterpart  Did-o  of  Carthage, 
widow  of  Achar-Bas  or  Sichar-Bas,  said  to 
have  been  a  priest  of  Malack-Aareth  at  Tyre. 
Her  name  El-Isa  seems  to  identify  her  with 
Is-is,  while  the  name  Sichar  is  probably  that 


i86  EGYPT  AND  ISRAEL 

of  Sekar  or  "shut-up"  Osiris.  The  story  of 
the  foundation  of  Carthage  by  Did-o  or  David- 
ah  is  of  course  unhistorical,  and  she  was 
merely  the  local  deity,  it  must  seem.  The 
Romans  called  the  town  Car-tago,  the  Greek 
name  was  Kar-Chedon,  but  the  people  there 
called  it  Kar-Thad-a  or  ''Fortress  of  Thad-ah." 
Thad-a  is  perhaps  the  correct  form  of  the  name 
which  the  Latins  called  Did-o;  but,  as  one 
form  of  the  Egyptian  T  or  Th  was  much  the 
same  as  D,  it  might  seem  that  Dad  or  David 
is  the  same  as  the  Egyptian  Thatt-u  or  Dadd- 
u,  the  name  of  Ba-en-Dadd-u  or  -Thatt-u, 
which  city  the  Greeks  called  ''Mendes,"  and 
with  which  accords  the  name  of  Osiris  as  Osar- 
Dad  or  Osar-That.  The  Ba  or  "ram"  of 
Dadd-u  would  accord  more  certainly  with 
theAa-Tud-i,  "he-goats,"  "chief-ones"  (Gen. 
31:10;  Isa.  14:9),  which  may  be  another 
form  of  Thad  or  Dad.  Osar-Dad  is  rep- 
resented often  in  female  apparel,  and  most 
sensuous  expression  of  face,  while  the 
symbol  Dad  or  That  has  been  suspected 
as  phallic;  points  of  accord  with  the 
amorous  character  of  David.  But  at  Rome 
there  were  cults  of  Tat-ia  and  of  Ma-Tuta 
which  could  not  well  be  the  same  as  Did-o,  and 
they  may  connect  with  Nefer  Tut-u  or  "good 


EGYPT  AND  ISRAEL  187 

hand-maid''  which  was  the  title  of  the  chief 
priestess  at  Memphis,  while  Neter  Tut-u  or 
"divine  hand-maids''  were  an  order  of  priest- 
esses in  Egypt.  The  earlier  name  of  Car- 
Thada  was  evidently  Bozra,  which  the  Latins 
called  Byrsa,  which  word  in  Hebrew  or  Phoe- 
nician would  mean  "strong,"  "high,"  "inac- 
cessible," "cut-off,"  if  the  word  is  the  Bozr- 
ah  of  Edom,  and  is  also  rendered  "vintage,'^ 
"vintagers,"  and  Bozer-ah  may  be  the  same 
word  as  Busir-is,  as  the  Greeks  called  the  town 
and  shrine  Per-Ausar  or  "House  of  Osiris" 
in  Egypt;  but  in  either  case  its  meaning  ap- 
proaches the  usual  ones  of  Bes,  Bez,  and  forms 
of  these.  The  statue  of  ^sculapius  at  the 
summit  of  the  citadel  Bozra  probably  assists 
in  explaining  these  suggestions,  and  yet  the 
Phoenician  Eshamun  and  the  Egyptian  I-em- 
^'Hetep,  both  identified  by  the  Greeks  with 
^sculapius,  were  connected  with  Pata^'h,  the 
former  as  one  of  the  Kabir-i,  classically  sons 
of  Vulcan,  the  other  as  that  form  of  Thoth  at 
Memphis  who  was  son  of  Pata'^h,  though  Za- 
dek  is  the  name  the  Phoenicians  called  the 
father  of  Eshamun,  and  Sute'^h  was  an  Egyp- 
tion  name  of  Set,  hence  perhaps  the  classic 
river  Styx,  as  also  Melechi-Zadek.  David,  like 
Eshamun,  was  the  eighth  son,  and  Ishai,  who 


1 88  EGYPT  AND  ISRAEL 

as  Usho  was  perhaps  also  called  Boaaz  at  Beth- 
Le^'hem,  would  thus  be  Zadek;  hence  David's 
sons  were  priests  (2  Sam.  8:18)  though  not 
of  the  line  of  Levi  as  required. 

5.  The  magnitude  of  David  was  almost 
that  of  classic  Hercules.  "These  words  of  Da- 
vid the  A^'heron-im,  the  Geber,  the  risen  above, 
Meshia^'h  of  God"  (2  Sam.  23:1).  Giants  fight 
under  him;  though  later  thought  (2  Sam.  21 : 
19)  makes  him  above  the  petty  feat  of  killing 
Goljath;  and  the  later  Chronicles  omit  wholly 
the  flight  from  Abesh-alom.  The  A-Bish-ai 
or  Ab-Ishai  of  these  confused  accounts  (2 
Sam.  21:17;  23:18)  seems  the  I-Shab  or  Ish- 
Ab  of  another  place  (23:8)  if  we  reverse  the 
letters,  and  probably  refers  to  Bes.  Another 
Gibor  is  Sham-ah,  son  of  Ag-e  the  Reri  or  "the 
cursed,"  perhaps  Haman  the  "cursed"  Agag-i, 
which  Sham-ah  or  "the  famous"  slew  the  Phil- 
istines when  they  were  gathered  to  ''Hai-Jah 
or  the  "beast- Jah,"  not  "a  troop,"  though  it 
may  be  "beast-ess,"  ""Haii-ah,  for  this  was  in  a 
field  of  lentiles,  and  the  Philistines  adored 
Aash-Tor-eth  or  Ta-Ur  (i  Sam.  31  :io),  while 
""Haii-ah  is  the  "beast"  that  Jakob  supposed 
had  devoured  Joseph.  Another  Gibor  was 
grandson  of  a  man  ""Hai  (2  Sam.  23 :2o)  from 
Kabeze-El  or  the  "herd-god,"  and  this  Bena- 


EGYPT  AND  ISRAEL  189 

Jahu  slew  the  double  ''lion-god"  of  Moab,  &c., 
but  as  ''son-of-Jahu"  the  father  seems  Jeho- 
ladaa  or  the  "wise-Jehoah,"  hence  was  set  over 
David's  Shemaa-et  or  court  of  "hearing." 

6.  The  Hebrew  stories  transfer  us  into  a 
Wonderland.  An  ass  is  made  to  speak,  trees 
hold  converse,  giants  slay  a  thousand  men  with 
an  ox-goad  or  a  jaw-bone,  and  silver  was 
as  stones  in  the  streets  of  Jerushalem.  Chaleb 
or  *'dog"  is  the  companion  of  Mosheh,  but  as 
son  of  le-Pun-ah,  reverse  for  "the  Anup"  or 
"Anub-is,"  and  also  as  son  of  Kenaz,  the  Greek 
Kynos  and  Latin  Canis,  one  readily  sees  that 
this  local  deity  of  ''Heber-on  was  the  Egyptian 
Anubis ;  ""Heber  meaning  an  "ally"  or  "joined- 
together" ;  as,  indeed,  its  former  name  Arabaa 
or  "four"  implies  cohabitation  of  women  with 
beasts  (Lev.  18:23,  "lie-down"  or  Rabaa)  ;  but 
this  may  have  been  a  reproach  because  of  the 
cult  of  Anup  or  Chaleb,  for  the  reverse  of 
Arabaa  is  Aabera  or  "Hebrew,"  and  Kiri-oth 
Aabera  would  be  walls  of  "Hebrew"  if  we  use 
our  form  of  the  word,  w^hich  Aabera  or  "He- 
brew" was  the  great  man  among  the  Aanak-im, 
and  was  father  of  the  Aanak  (Josh.   14:15; 

15:13)- 

7.  ^'Hebron,  which  also  means  "charmer," 
"enchanter,"  is  set  down  as  the  home  in  life 


190  EGYPT  AND  ISRAEL 

and  death  of  Aberaham  and  Sar-ah,  some 
centuries  before  Chaleb  is  supposed  to  have 
driven  out  the  Aanak,  and  some  centuries  later 
it  is  said  it  became  the  capital  of  the  "He- 
brews," and  it  would  be  a  singular  conclusion 
if  it  could  be  made  to  appear  that  Aabera  and 
not  Arebaa  was  the  correct  name  of  their  sup- 
posed giant  ancestor,  and  that  he  was  the 
same  as  Abera-Haman  or  the  "strong-man'' 
(-much),  or  Ab-Ram  or  "lofty- father,"  for 
that  Abraham  was  gigantic  appears  not  only 
from  the  Ham  or  Haman  of  his  name  but  from 
the  cave  Ma-Chepel-ah  or  "double"  cave  where 
he  was  buried,  and  which  was  at  ''Hebron  then 
owned  by  the  children  of  ''Heth  or  "terror"; 
but  it  is  curious  that  at  Purim  when  the  Aa- 
bera-im  curse  Haman  they  forget  that  Abera- 
Ham  is  connected  with  Ezekiel's  Haman-Gog 
and  with  Haman  the  A-Gag-i,  as  Elo-Him  may 
be  also,  at  least  by  name.  The  son  of  ''Heth  or 
"terror,"  perhaps  ""Hai-eth  or  "beast-like,"  that 
is  ''Hi  or  Bes,  was  Aepher-on,  who  as  a  "roe- 
buck" may  represent  Set,  of  whom  the  gazelle 
was  a  symbol,  or  it  may  be  the  "dust"  in  the 
sense  of  "many,"  "much" ;  but  these  ''Het-i  or 
"''Hit-ites"  called  Abera-Haman  (Gen.  23:6) 
a  Nesie  Elohim  or  "prince-of-God,"  yet  he 
prostrated   himself   twice  before   them.     The 


EGYPT  AND  ISRAEL  191 

cave  was  before  Ma-Mere,  which  is  another 
name  of  ''Heber-on  (23:19;  35:27),  but  is  else- 
where (14:13)  with  his  brothers  called  Ba- 
Aal-i  Ber-ith  of  Abera-Ham,  and  fights  in 
alliance  with  him  when  the  Arabaa  or  "four" 
kings  ''Heber  themselves  (14:3)  against  the 
western  tribes,  smiting  the  Repha-im,  the 
Aamalek-i,  the  Amor-i,  &c. ;  and  without 
Abera-Ham  the  account  may  be  read  (v.  13) 
''Ma-Mere  the  A-Mor-i,  brothers  A-Shechol, 
and  brothers  Oaner  and  Ham,  Ba-Aal-i 
Berith,"  &c. ;  this  Ham  being  rendered  "these," 
but  it  is  Ham  again  in  v.  24,  and  compare  v. 
5;  so  that  "four"  or  Arebaa  applies  to  this 
story  of  Kiri-oth  Arebaa  or  "Fortress  of  the 
Four,"  otherwise  ""Hebron  or  the  "allies," 
otherwise  Ma-Mere  or  "fearful."  But  as  Kir 
or  "wall"  implies  "resistance"  (Lev.  26:21, 
28,  "contrary")  or  hostile  "meeting,"  the 
words  Kiri-oth  Arebaa  may  mean  the  "Four 
Resisters"  as  against  the  four  resisted  who  had 
beaten  the  five  kings  as  well  as  the  giants ;  so 
that  the  story  is  set  forth  to  explain  the  name 
of  ""Heber-on  or  the  "alliance"  where  Abera- 
Ham  had  settled  in  the  Elon-i  or  "inns"  of 
Ma-Mere  (13:18),  just  after  the  promise  (v. 
16)  that  his  seed  should  be  as  the  Aepher  of 
the  Earth,   which  refers  to  Aepher-on  from 


192  EGYPT  AND  ISRAEL 

whom  the  double  cave  was  bought.  Ma-Mere 
was  an  Amor-i,  and  it  seems  the  cave  was 
bought  of  a  son  of  ''Heth,  but  we  find  allusion 
to  them  in  the  promise  to  Noa^'h  (9:2),  "and 
your  Morae  and  your  ""Hith  shall  be  over  all 
the  'Hai-ith"  or  ''beast-kind/'  &c.;  and  the 
Ezekiel  (16:3,  45)  says  to  Jerushalem  "the 
A-Mor-i  were  thy  father,  and  thy  mother  a 
'^Hith-ith";  all  which  tends  to  show  that  these 
people  were  super-human  or  un-human.  Ma- 
Mere  or  the  "terror"  was  perhaps  a  woman, 
somewhat  like  la-Ael  the  wife  of  ""Heber,  and 
murderess  of  Sisera;  and  at  the  near-by  Beth 
Le^'hem  was  the  shrine  of  Mara  or  Naa-Ami 
the  widow  of  Eli-Melech  or  Molech;  who  may 
well  be  suspected  as  Mer-t  or  the  "beloved''  of 
Pata^'h,  that  is,  Se^het  the  lion-goddess  of 
Memphis;  while  Debor-ah  or  the  "fever- 
plague"  fury  who  dwelt  under  the  Ta-Mar  tree 
and  praised  the  ferocity  of  la-Ael,  and  Ta- 
Mar  who  made  of  the  lion  Jehud-ah  a  Buz, 
seem  this  concept  of  the  avenging  heat  of  the 
Sun;  hence  Ma-Mere  or  Am-Mere,  "mother- 
fearful,"  perhaps,  who  may  have  given  name 
as  their  deity  to  the  A-Mor-i. 

8.  These  A-Mor-i  dwelt  in  "Hazazon  Ta- 
Mar  and  in  the  Mount  of  ^'Her-es  (Gen.  14:7; 
Judges  1:35);  ""Hazaz  meaning  to  "cut,"  to 


EGYPT  AND  ISRAEL  193 

"hew,"  and  ^'Heres  is  rendered  the  "Sun"  in 
places,  and  evidently  "Horus,"*  the  frequent 
emblem  of  whom  is  a  lion.  Whether,  how- 
ever, ''Hebron  suffered  from  the  ill-repute  of 
its  people  or  not,  it  may  be  seen  that  it  was  the 
earliest  seat  of  the  Aabera-im,  and  it  was  first 
there  that  Abera-Ham  was  called  "the 
Aaber-i"  (Gen.  14:11),  while  it  seems  they 
were  a  distinct  tribe  from  the  Israel-i  (i  Sam. 
14:21),  and  the  ""Heber  or  "alliance"  with  the 
Amor-i  and  Pelisheth-im  was  "as  beforetime" ; 
David  himself  with  his  Aabera-im  marching 
against  Sha-Aul  with  these  latter.  It  would 
not  be  far  afield,  perhaps,  to  say  that  Arebaa 
the  father  of  the  Aa-Nak  was  a  form  of  the 
name  Abera-Ham  as  well  as  of  Aabera,  and 
that  his  w^as  an  early  name  of  the  giant  deity 
of  ^Hebron  appropriated  by  later  legend  as 
ancestor  of  the  Aabera-im.  That  Chaleb  or 
"Anub-is"  gave  his  daughter  Aa-Ches-ah  to 
Aa-Theni-El  or  "lion-god,"  whose  son  was 
'^Hath-ath  or  "terrible,"  that  is,  "beastly,"  in- 
dicates the  same  cult,  and  that  there  the  sons 
of  '^Heth  still  adored  beasts  as  types  of  God. 
9.     The  Phoenician  brothers  Shame-Merum 

*The  correct  reading  of  the  cited  text  of  Judges  (1 :  35) 
is  "and  Jo-El  the  Amori  dwelt  in  Mount  <=Heres,"  etc.;  and 
now  why  should  Jo-El  be  omitted? 

13 


194  EGYPT  AND  ISRAEL 

and  Usho  are  said  in  their  legend  to  have  been 
born  of  the  giants.  The  first,  whose  name 
seems  to  mean  ''heaven-high,"  learned  how  to 
build  huts,  as  Jakob  built  Such-oth  or  ''booths," 
and  dwelt  at  Tyre  where  ''Hiram  the  architect 
was  perhaps  the  same.  Usho  built  the  first 
ship,  and  learned  how  to  make  garments  of 
skins,  hence  was  evidently  Melek-Areth  the 
"skin-king,"  or  yEsav  or  Shimesh-on  or  Eli- 
Jahu  or  Bes,  or  other  "hairy"  hero  like  Her- 
Akles,  whose  name  seems  the  ''Heru-Akel  or 
"Horus  the  Lion"  of  the  Egyptians.  And  yet 
Usho  seems  the  same  as  the  Phoenician 
*'Hushor-Pata''h,  whom  the  Greeks  identified 
with  Hephsestos  and  Zeus  Meilich;  and 
""Hushor  seems  ''Hez-Ir  or  "swine,"  connected 
with  the  rites  of  Osir-is  (Isaiah  66:17),  and 
perhaps  alluded  to  in  the  Job  (38:31)  as  Mo- 
Shech-oth  Chesil  ta-Pata^'h,  rendered  "bands  of 
Orion  loosen,"  as  Osiris  was  identified  with  that 
constellation,  which  the  Egyptians  called  Sa^'h 
or  "traverser,"  that  is,  Pa-Sa'^h,  and  the  Arabs 
call  Orion  "giant"  or  Nephele,  while  Moshech- 
oth  means  "drawn,"  "distended,"  "tall,"  as  if 
by  "fetters,"  "cords,"  and  so  Pa-Sa'h  or 
"lame."  Gesenius  here  catches  the  reversing 
process  of  the  Hebrew,  which  I  herein  estab- 
lish, when  he  points  out  that  Ches-il  and  Sach- 


EGYPT  AND  ISRAEL  195 

el,  both  rendered  "fool/'  "folly,"  are  the  same 
word;  in  which  case  there  must  have  existed 
some  prudential  motive;  but  the  reverse  goes 
further,  and  we  find  that  Ches  a  "cover"  and 
Such  a  "cover"  are  the  same;  hence  Such-oth 
or  "booths"  was  a  "tents"-festival  of  grapes 
and  fruits,  evidently  sacred  to  Ches-ah  or  the 
"throne"-goddess  Is-is,  when  Ches-El  or 
"Orion,"  that  is,  "Osir-is,"  flames  in  the  au- 
tumn sky;  wherefore,  it  must  seem,  the  month 
Chisel-en,  parts  of  November  and  December, 
called  by  modern  Arabs  Rab-y  or  "great,"  and 
curiously  by  the  Persians  of  the  old  time  Adar. 
In  this  connection  it  may  be  noted  that  the  re- 
verse of  Si^'h-or,  a  name  in  Hebrew  for  the 
Nile,  is  Ro-^'Hes,  which  in  Chaldaic  means  "in- 
undation," and  in  Hebrew  to  "bathe"  the  body, 
and  Ro-'^Hes  may  easily  be  Ari-^'Hes  the  lion- 
god  of  Debet  or  "Aphrodite-polis"  in  upper 
Egypt,  who  was  son  of  the  lioness  Bas-t,  but 
doubtless  a  phase  of  Osiris,  perhaps  of  David. 
10.  The  Phoenician  Usho,  however,  seems 
clearly  the  Akkadian  and  Chaldean  Ushu-Gal 
or  "excelling-great"  or  "ogre,"*  the  Assyrian 
Basham  or  "excellent,"  or  Chaldean  Bosh  or 
"bad";  whence  the  hero  King  "Saul"  or  Sha- 

*  F.  Lenormant,  "Beginnings  of  History." 


196  EGYPT  AND  ISRAEL 

Aul,  perhaps  She-Gal  or  ''ravish"  (Isa.  13:16; 
Zech.  14:2),  though  translators  make  She-Gal 
''queen"*  (Nehe.  ;^:2;  Dan.  5:2),  while  King 
Ashur-Nezir-Pal  calls  himself  a  powerful 
Ushu-Gal;  and  Sha-Aul  "was  Geb  from  his 
shoulders  and  upward  than  all  the  people." 
Yet  in  the  Job  we  have  the  word  Aash  or  Aish 
understood  as  the  constellation  Great-Bear, 
which  may  connect  with  Usho,  and  possibly 
the  Latin  word  Ursus,  as  it  will  be  seen  herein 
that  Aash  is  in  the  name  of  Aash-Tor-eth ; 
Aash  in  Egyptian  meaning  "many,"  "much." 
It  is  more  clear  to  me,  however,  that  King  Sha- 
Aul  and  the  Arab  month  Shawwal,  the  hot 
month  August,  so  connect  that  the  king  is  a 
solar  type,  as  I  take  Usho  or  Malach-Aareth 
and  "^Heru-Akel  and  Herakles ;  but  so  the  giant 
Orion  appears  conspicuous  in  August,  and  may 
among  many  have  been  held  as  the  giant  whom 
the  hot  Sun  has  summoned  to  help  as  his  Sa^'h 
or  "messenger,"  "runner,"  as  Egyptians  called 
this  constellation,  or  which  holds  the  Sun  in 
the  captivity  of  night,  or  is  held.  It  seems  to 
me  that  this  Egyptian  word  Aash  or  "much" 
enters  into  the  name  Aes-Av  or  Aeshav,  as  Af 
is  the  "flesh"  or  "body"  of  the  dead  or  night 

*  She-Gal  is  evidently  to  me,  in  these  two  texts,  as  ex- 
plained elsewhere,  "catamite." 


EGYPT  AND  ISRAEL  197 

Sun.  Aes-Av  is  clearly  the  Phoenician  Usho, 
probably  the  Arab  Aash  or  "bear,"  also  ''bur- 
den-carrier," hence  Aa-Zeb  or  la-Bez  the 
"toiler";  but  as  Aes-Av  his  name  suggests 
Shave,  rendered  "idol,"  "false,"  "evil,"  "vain"; 
hence  "Not  shall  you  utter  the  name  of  Jehoah 
your  God  to  Shave"  (Ex.  20:7) ;  "to  Shave  do 
you  make  yourselves  fair"  (Jere.  40:30) ;  and 
in  other  texts  (Ps.  31:6;  Mai.  3:14)  there 
seems  a  personage;  this  of  the  Malachi  read- 
ing, "Saying,  Shave  a  servant  of  God,  and  what 
Bez-Aa-like  our  Shemar-en  and  our  Shemar- 
et,"  Acha-Shave-Rosh,  to  whom  Eseter  or 
Hadas-ah  went,  is  the  "Evil-Brother-Pos- 
sessed" or  "Head-of-Evil-Brothers,"  but  as- 
similated to  the  Persian  word  Kh-Shai-athia  or 
"King,"  while  Vash-tiis  a  reverse  of  Shav-et; 
and  so  Jehudah  married  the  daughter  of 
Shavva,  not  Shua,  whose  surviving  son  was 
Shel-ah  or  ha-Lesh  "the  lion." 

II.  The  most  signal  exploits  of  Usho 
were  done  under  the  name  Hoshe-Aa  (Num. 
13 :8,  16;  Nehe.  8:17),  who  performed  the  most 
prodigious  of  all  miracles  by  stopping  the  Sun 
a  whole  day,  and  one  account  claims  that  he 
exterminated  the  C^anaan-i;  and  the  shrine  of 
this  monster  at  Timen-ath  ^'Heres  or  (reverse) 
Sera^'h  shows  the  solar  character  of  Usho  or 


198  EGYPT  AND  ISRAEL 

Jehoshu-Aa,  for  ''Heres  is  "Horus"  or  Sun- 
light, and  Timen  is  evidently  Tum-On  or 
Atum  the  Egyptian  god  of  Sun-set,  special 
deity  of  On  or  Annu,  which  the  Greeks  called 
Helio-polis,  and  which  name  Atum  perhaps  is 
Edom  or  ^sav  who  was  ''red"  or  Edemoa-i; 
yet  the  connection  of  Hoshe-Aa  with  the  lion- 
god  Shu  or  Shua  seems  probable,  and  in  Egyp- 
tian his  name  means  "light,''  ''heat,''  "dry"; 
but  it  would  be  difficult  to  connect  the  mean- 
ings of  the  Chaldean  Ushu-Gal  and  the  Egyp- 
tian Shu  as  here  given.  Ie-Petha''h  or 
"Jepthah,"  the  asserted  son  of  Gile-Aad  and 
of  a  Zan-ah,  seems  the  same  as  "'Hushor-Pata'^h 
or  Usho,  the  Hebrew  Hoshe-Aa  or  "Joshua," 
but  this  phase  of  the  demi-urge  was  east  of 
Jordan,  and  his  name  derived  directly  from  the 
Memphian  name  for  Deity,  Pa-Ta*^h. 

12.  Egyptians  depict  Bes  or  ''Hi  as  an  ex- 
aggerated Pata'^h;  having  a  hideous  head  and 
brutal  face,  covered  largely  with  hair,  and  a 
club-like  tail  and  robust  yet  bowed  legs.  He 
was  an  ogre,  but  is  often  represented  with  a 
musical  instrument  and  singing.  The  Greek 
Pan  and  Priapus  and  Hercules  and  Hephaestos 
are  phases  of  Bes,  who  was  often  a  protector 
of  the  innocent,  and  was  merry-hearted  till 
aroused.    The  goddess  Ta-Ur  or  "the  Mighty" 


EGYPT  AND  ISRAEL  199 

is  somewhat  a  feminine  counterpart  of  Bes,  and 
she  is  also  called  Shep-ut  and  Rel-et  or  Lel-et, 
and  the  Hebrew  Aash-Tor-eth,  who  is  often 
associated  with  Ba-Aal,  is  probably  Ta-Ur, 
and  so  Lil-ith  and  De-Lil-ah;  and  so  the  He- 
brew word  Tire  or  Tare,  "fearful/'  '^terrible/' 
* 'awful,"  may  be  derived  from  the  name  Ta- 
Ur;  as  the  Tare-Dam-ah  or  "deep-sleep"  that 
fell  on  Adam  and  Abraham  and  Sha- Aul  ( Gen. 
2:21 ;  15  :i2;  i  Sam.  26:12)  all  seem  at  least  a 
play  on  her  name  as  the  "red-terror"  or  "bloody- 
terror"  ;  while  the  Sha-Baz  who  caught  hold  of 
Sha- Aul  (2  Sam.  1 19)  was  not  "anguish"  but 
more  probably  Usho-Bez;  and  so  Shobach  or 
"thick-boughs"  who  caught  A-Besh-Alom  is 
evidently  Usho-Bach  or  Usho  the  "entangler," 
perhaps  the  "Ne-Buch-im  they  in  the  land" 
(Ex.  14:3)  being  his  followers,  and  connecting 
with  ''Ha-Besch  the  Arab  word  for  "confused," 
"mixed,"  applied  to  and  from  which  we  get  the 
name  Abyss-inia,  where  ^'Ha-Bes  was  the  lion- 
god.  I-Shemaa-El  and  Shel-omeh  each  had  a 
daughter  named  Bas-Am-eth  or  "beast-maid," 
unless  it  be  the  Assyrian  Basham  of  "excel- 
ling";  and  one  married  ^sav  and  the  other 
was  wife  of  A'^hi-Maaz  or  "angry-brother,"  if 
not  angry  ^Hai  or  "beast."  The  la-Bish-ah 
where  Sha- Aul  w^as  buried  under  the  Eshel  was 


200  EGYPT  AND  ISRAEL 

perhaps  the  shrine  of  some  feminine  counter- 
part of  Bes  or  Besh,  and  Ja-Besh  is  rendered 
**dry/'  "drouth/'  implying  heat,  yet  it  must  be 
the  Chaldean  word  Besh  or  ''bad,"  the  Hebrew 
''shame,"  while  Sha-Aul  himself  evidently 
typefies  the  Sun  of  Summer.  David's  A-Bish- 
Ag,  sought  to  give  him  "heat"  or  ^'Ham,  is  a 
more  certain  form  of  the  same,  as  Ag  is  per- 
haps an  abreviation  of  Agag,  which  in  Arabic 
means  "flame,"  "to  burn,"  but  was  perhaps  a 
Chaldean  Igag  or  Sky  arch-angel.  And  she 
may  connect  with  Meth-Eg  the  Anim-ah,  not 
"bridle  of  the  mother-city,"  perhaps;  but 
"Isha-a  Jehoah  David  in  all  that  walked"  (2 
Sam.  8:1,  6,  14),  which  suggests  Usho  instead 
of  "gave-victory." 

13.  Certain  friends  of  David,  in  the  revolt 
of  A-Besh-alom,  bore  the  similar  names  of  A- 
Bish-ai  or  Ab-Ishai,  ""Hushai,  Shobi  the  son  of 
Na^'hash  or  "serpent,"  while  among  his  foes 
were  Sheb-aa,  A-'^Hi-tophel  or  "beast-fallen," 
&c.,  and  this  Sheb-aa  was  of  Har  Ephera-im, 
that  place  of  mystery  which  may  be  named  for 
the  Egyptian  Heru  em  Per-t  or  "Coming-forth 
by  Day"  of  the  departed  soul ;  a  phase  of  which 
survives  perhaps  in  the  feast  of  Pur-im  when 
winter  is  ended  and  Per-i  or   "fruits"   came 


EGYPT  AND  ISRAEL  201 

forth  with  the  Sun  in  Egypt  in  the  season  of 
Per-t  or  "growing." 

14.  In  the  story  of  Ja-Bez  or  Aa-Zab, 
"sorrow,"  rather  the  Aa-Zab  or  "laborer,"  just 
as  Adam  was  cursed  with  "labor"  or  Aa-Zab, 
we  find  sinister  names ;  such  as  E-Shaton  (  Shat 
or  Shad  was  in  Egypt  the  god  of  slaughter), 
Shu'^h-ah  or  "destroyer,"  Te^'hin-ah  or  "sup- 
pliant," "Beth-Rapha  or  "house-giant,"  Chaleb 
or  "dog,"  Kenaz  or  "hunter,"  Pasea'^h  or  the 
"lame,"  &c.,  all  men  of  Rech-ah  or  "length" 
(Arcch).  They  are  put  down  as  descendants 
of  Jehud-ah  or  the  "splendid,"  who  as  Had-ad 
was  evidently  the  same  as  Dad  or  David,  and 
a  solar  type;  his  wife  seeming  also  to  be  E- 
Pherath-ah  (i.  Chr.  4:1,  4)  as  ^Hur  was  son 
of  both,  but  certainly  was  the  same  as  Chaleb 
(2:19)  the  father  of  '^Hur  or  "Horus,"  for 
Epherath-ah  was  evidently  a  woman,  the  Greek 
Aphrodite,  the  Egyptian  of  which  would  be 
Pha-Raa-Da-t  or  "the  Sun's  gift";  hence  she 
was  Le'^h-Em  or  "Shining-Mother";  hence 
Beth-Le^'hem  of  Je-Hud-ah,  where  Dad  or 
David  was  son  of  Ishai  or  Usho,  called  Bo- 
Aaz  there,  and  so  Ushu-Aa  or  "Jes-us.^'  The 
Bechor  or  "first-born"  of  Epherath-ah  was 
^Hur,  which  means  a  "cave,"  but  also  "white," 
and  Buz  or  "white"  gives  the  word  Byss-us  for 


202  EGYPT  AND  ISRAEL 

white  or  white-linen,  as  in  the  Esther  (i:6) 
both  words  are  used ;  hence  Bo-Aaz  or  Bes  and 
''Hur  seem  the  same ;  and  so  Bozez  and  ""Harar 
both  mean  "glowing,"  ''bright,"  ''shining,"  as 
the  Arab  word  Lu^'h  means,  hence  Lu'^h-oth  or 
"tablet";  and  so  the  Le^'h-i  or  "jaw-bones," 
that  is,  "rays,"  with  which  Shimesh-on 
wrought  death,  and  which  as  Lux  passed  even 
into  the  Latin;  and  so  ""Hur's  first-born  was 
Aur-i  or  "lights,"  which  was  very  natural  if 
we  read  that  he  and  not  Epherath-ah  was 
father  of  Beth  Le^'h-Em.  The  grandson  of 
"^Hur  was  the  Maleach  Be-Zal-El  (Ex.  31:1, 
&c.),  "a  worker  in-the-Abyss-of-God,"  the 
same  as  the  Maleach  ^'Hur-am  of  Tyre,  it  must 
seem,  which  latter  built  the  temple  without 
noise  of  axe  or  hammer;  and  both  A-Zel  and 
''Heram  are  rendered  "reserved,"  "set-apart," 
perhaps  in  a  subservient  or  sinister  sense,  since 
both  were  laborers,  and  labor  was  deemed  a 
curse.  Indeed,  the  Egyptians,  whose  Se^het 
or  "Field"  of  Aal-u  was  a  garden,  not  seeing 
how  food  would  grow  without  labor,  but  also 
not  understanding  that  the  blessed  could  work 
the  field,  deposited  with  every  corpse  a  clay 
figure  of  a  man;  a  custom  they  continued  till 
the  Moslem  conquest,  and  this  substitute  was 
called  a  Shabti,  which  as  one  who  gives  "rest" 


EGYPT  AND  ISRAEL  203 

would  serve  well  as  Hebraic;  and  Maleach  or 
"worker''  is  the  Egyptian  word  Mena^h  or 
"worker." 

15.  At  the  famous  meeting  of  la-Aakob 
and  ^sav,  the  former  asks  that  he  may  go  "to 
the  foot  of  the  Maleach-ah  which  before  him," 
and  to  the  foot  of  the  children,  till  he  arrives 
"to  my  Adon  of  Seair-ah,"  and  this  Maleach-ah 
(fem.),  perhaps  one  of  those  that  met  him  at 
Ma-'^Hena-im,  not  the  man  that  wrestled  with 
him,  could  not  well  be  "cattle,"  but  an  angelic- 
worker,  for  they  at  once  went  to  Such-oth,  and 
built  a  house  "to  him,"  and  to  his  Ma-Kan-ah 
made  Such-oth,  that  is,  to  the  Egyptian  Se^het, 
who  must  have  been  a  goddess  of  "fields"  or 
agriculture,  as  Se^h  also  in  Egyptian  means 
"plough";  but  this  building  to  Ma-Kan-ah  or 
"possessor-ess"  (usually  "of  cattle"  implied) 
suggests  Kain  (Gen.  4:1),  a  Kan-ith  man  of 
Jehoah,  the  first  to  build  a  city,  but  who  lived 
a  Naa  or  "wanderer"  when  driven  from  above 
the  ground;  wherefore  Tubal-Kain  or  the  "lust- 
ful" or  "beast-like"  (Lev.  18:23)  Kain,  was 
perhaps  the  same;  and  Tubal-Kain  was  a  Lot- 
Esh,  rendered  "forger,"  but  "hidden-fire,"  im- 
plying "magic,"  hence  was  son  of  Zill-ah  or 
"shade,"  and  so  Be-Zale-El  the  Maleach  and 
""Huram  and  Kain  and  Tubal-Kain  seem  of  the 


204  EGYPT  AND  ISRAEL 

Hadas-im  in  the  Ma-Zull-ah  (Zech.  i  :8),  who 
walk  the  Earth  (v.  lo)  as  Kain  wanders  when 
on  it. 

1 6.  Kain,  evidently  son  of  Na^'hash,  as  the 
story  of  the  eating  of  the  fruit  seems  to  imply, 
may  possibly  be  El  Aeli-on,  rendered  "God 
Most-High,''*  called  "Kon-eh  of  Heaven  and 
Earth"  (Gen.  14:19;  22),  as  in  Assyrian  Kai- 
van,  easily  contracted  to  Kain,  means  "most- 
high,"  same  as  Sak-Ush  in  Akkadian;  and  as 
Suk-Ush  is  a  name  of  Ishtar,  Aish-Tor-eth,  the 
horned  As-Tar-te,  &c.,  the  Ma-Kan-ah  or 
"cattle"  at  Such-oth  may  suggest  that  she  was 
goddess  there,  as  she  was  more  than  a  thou- 
sand years  after  the  supposed  time  of  Ja-Akob 
(2  K.  17:30),  and  appears  to  have  been  a 
goddess  of  the  ancient  giants  (Gen.  14:5 ;  Deut. 
1 :4)  ;  wherefore  ""Hiram  wrought  near  Such- 
oth  (i  K.  7:45-46),  to  which  the  Maleach-ah 
came  with  Ja-Akob  (Gen.  33:14).  Of  the 
Kain-ites  was  Ja-Ael  or  the  "lofty,"  wife  of 
""Heber,  and  assassin  of  Si-Se-Ra,  evidently  a 
giant-ess,  for  the  Kain-i  were  a  band  of  Midi- 
an  or  the  "tall,"  like  the  Med-atha  the  father 
of  Haman  the  Agag-i;  but  Ja-Ael  or  "wild- 
goat"  (i  Sam.  24:2;  Job.  39:1;  Ps.  104:18) 

*  El  Ael-ion  rather  means  the  "God  Above,"  as  in  Ba- 
Aal  or  "in  the  Above;"  so  Ja-Ael  who  murdered  Sisera. 


EGYPT  AND  ISRAEL  205 

suggests  a  connection  of  the  murderess  with 
the  Seair-ah  or  ''she-goat''  of  ^sav,  Sz:c.  In 
any  case  it  would  be  expected  that  a  Ma-Leach 
should  come  and  build  for  Ja-Akob. 

17.  If  Ma-Leach  or  ''worker"  is  not  the 
Egyptian  Manea^h,  "worker,"  and  we  look  to 
the  Chaldaic,  we  find  the  man-god  Merodach 
called  Mulu-Khi  or  "man-god,"  as  Lenormant 
renders  it;  clearly  the  old  Akkad  third  person 
Mul-ge,  who  was  lord  of  the  Un-Seen  world, 
and  became  Bel  the  demi-urge  of  a  later  time, 
that  is,  "Merodach"  or  Marduk;  but  whether 
we  get  from  this  Malach  or  "King,"  or  Ma- 
leach  or  "worker"  and  "angel,"  is  not  clear, 
perhaps  both ;  yet,  like  the  Egyptian  word,  both 
imply  an  active  agent,  a  Demi-Urg-os  or 
"worker  for  the  people,"  the  Greeks  said.  A 
personage  of  this  sort  must  be  Titanic ;  and  the 
Pele  at  the  annunciation  of  Shimesh-on  (Judges 
13:18)  seems  a  Ne-Phel-im  or  "giant,"  hence 
"wonderful,"  and  connects  this  Maleach  Je- 
hoah  with  his  appearance  Nore  (v.  6)  or 
"fiery"  very,  with  his  son  the  gigantic  Shim- 
esh-on or  Bes  or  Malach-Aareth,  the  Sun  of 
Summer.  It  is  curious,  however,  that  Maleach, 
or  the  Egyptian  word  Manea^h  as  "worker," 
has  the  same  meaning  as  Amon,  rendered 
"Master-Workman"  (Prov.  8:30);  "to  form," 


2o6  EGYPT  AND  ISRAEL 

''to  shape";  hence  Haman  the  Agag-i;  Te- 
Mun-ah  or  "shape"  (Job  4:16;  Ex.  20:4)  ;  the 
Ma-Mon  of  the  days  of  Jesus  (Mat.  6:24). 

18.  It  does  not  appear  that  la-Aakob  com- 
plied with  his  promise  to  go  to  his  Lord  of 
Seair-ah,  and  the  reason  may  be  that  Ja-Aakob 
typefies  the  Sun-rise.  In  Egyptian  the  moun- 
tain of  Baa^h-a,  the  reverse  of  which  is  A^haab, 
meant  the  Sun-rise,  and  Man-u  was  the  moim- 
tain  of  Sun-set,  while  "mountain"  was  their 
word  Set,  the  Har  and  Gib-aa  of  the  Hebrew. 
The  night  "wrestle"  was  Abek,  which  initia- 
tion was  at  the  Aaber  of  la-Bok,  both  of  which 
seem  forms  of  his  name ;  but  the  place  was  the 
same  Ma-^'Hena-im  which  he  named  for  the 
Maleach-im,  and  Ma-^'Hen  or  "camp"  also 
means  "grace"  or  "favor,"  that  is,  of  the  Adon 
of  Seair-ah  or  Edom,  who  was  born  Edemoni, 
"red,"  which  sounds  like  Ta-Man-u  or  (in 
Egyptian)  "land  of  Sun-set";  but  Ma-*^Hen-a 
may  suggest  the  Egyptian  boat  of  the  Sun 
called  ^'Hen-nu,  in  which  the  Sun  "passed- 
over,"  or  Aaber*  in  Hebrew,  and  which  boat 


*Note  that  Aaber  is  used  five  times  in  Gen.  32:21-23. 
The  same  profusion  is  notable  in  the  "pass-over"  or  Aaber 
of  the  Israel-i  under  Jehoshuaa,  and  at  the  return  of  David 
over  Jordan  from  Ma-^Hena-im  in  the  Aaber-ah  or  "ferry- 
boat." 


EGYPT  AND  ISRAEL  207 

was  evidently  the  Seair-ah  or  oryx-barge  "in 
the  way  of  Seair-ah"  (33:16). 

19.  The  "messengers''  sent  to  ^^sav  by 
la-Aakob  were  also  Maleachs,  and  are  fully  as 
much  entitled  as  the  others  to  be  translated 
"angels";  nor  is  it  supposable  that  the  same 
writer  would  use  the  same  word  in  a  different 
sense  in  a  following  verse  (32:3-4);  hence  it 
must  be  that  the  Maleachs  at  Ma-'^Hen-eh  were 
used  as  envoys  to  7Es-2iv,  in  the  field  of  Edom, 
to  find  ''Hen  (v.  6) ;  and  that  "servants"  or 
Aebad-im  (vs.  6,  16)  could  not  perform  such 
high  function  is  notable;  so  that  these  "mes- 
sengers" were  evidently  angel-workers  like 
""Hur-am  and  Be-Zale-El.  But  certainly  the 
story  is  somewhat  the  same  as  that  of  Israel 
fleeing  before  Pha-Reaoh  (Ex.  14:19;  comp. 
13 :  20-21 ),  and  that  of  Jehoshuaa  when  he  met 
the  Sar  Zebaa  (Josh.  5:13-15),  who  here  plays 
a  vague  part,  similar  to  that  of  ^s-av,  or  that 
of  the  Maleach-i;  but  in  case  of  the  Aaber  or 
"pass-over"  of  David  to  and  from  Ma-^'Hena- 
im-ah,  Zibaa  the  outcast  recalls  the  captain  Ze- 
baa (Aa-Bez,  if  reversed),  and  the  name  Chi- 
Maham  or  "like  Ma-Haman"  suggests  the 
giant  Haman,  while  the  only  one  called  "a 
Maleach  of  the  God"  is  David  himself  (2  Sam. 
19:27),  and  this  by  the  Pa-Sa^'h  or   "lame" 


2o8  EGYPT  AND  ISRAEL 

Mephi-Besh-eth,  who  as  Memphis-  or  Moph- 
''Shame''  must  stand  for  Pata^'h  or  his  Syrian 
type  Bes  or  Bosh  or  Usho. 

20.  Egyptian  tablatures  depict  Bes  or  ""Hi 
with  a  tail,  on  which  he  is  often  seen  to  squat; 
but  Assyrian  ogres  or  monsters  all  have  wings. 
Bo-Aaz  had  a  Chanep  or  "wing"  it  must  seem, 
for  Ruth  (3:9)  asks  him  to  expand  his  Chanep 
for  that  he  is  a  Go-El.  This  word  is  rendered 
"near-kinsman,"  "redeemer,"  "avenger,"  "pol- 
luted," but  Ge  or  Go  means  the  "high"  or  "up- 
raised," "majestic" ;  hence  Go-El  or  the  "lofty- 
God,"  akin  to  the  Akkad  word  Gal-u,  perhaps, 
that  is,  "big,"  "excelling."  Ba-Aal  Chanep  or 
"winged  Ba-Aal"  (Prov.  1:17;  Eccle.  10:20) 
certainly  seems  some  violent  persons  "greedy 
of  gain"  or  Bez-aa  Bez-aa.  The  Chanep  of  the 
Me- Ail  which  David  cut  from  Sha-Aul  (i. 
Sam.  24:4)  does  not  disprove  this  view,  since 
the  giant  was  not  naked,  and  the  Me- Ail  seems 
a  "wild-goat"  or  Ael-skin,  like  the  Seair  or 
"hairy"  ^sav  and  Eli-Jahu."^  Nebu-Chad- 
Negar's  Seaire  became  like  an  eagle's,  which 
probably  means  he  became  winged.  It  was  on 
wings  of  "eagles"  or  Neshar-im  that  Jehoah 
says   (Ex.   19:4)  he  bore  Bene-Israel  out  of 

*The  "robe"  or  Me-Ail  (1  Sam.  2:19;  28:14)  of  Shemu- 
El  was  a  goat-skin  or  fleece  of  the  wild-goat. 


EGYPT  AND  ISRAEL  209 

Egypt  to  Har  Sinai;  a  statement,  contrary  as 
it  is  to  the  condemnation  of  the  Chaldean 
monarch,  tends  to  identify  Jehoah  with  ""Har 
or  "Hor-us,''  as  he  certainly  seems  so  identified 
when  called  "Jehoah  the  Haras''  (i  K.  18:30), 
rendered  ''the  Lord  that  w^as  thrown  down"; 
for  the  "hawk"  or  Bak  is  the  hieroglyph  of 
Horus  (whence  perhaps  Bakch-as,  as  Neshar 
may  give  us  Dio-Nysi-us)  ;  and  in  the  cited  text 
Ba-Aal  or  Set,  the  Egyptian  mountain  or  des- 
ert god,  was  silent,  while  Jehoah's  altar  was 
le-Repe  by  the  hairy  Bes  or  Eli-Jahu  in  the 
presence  of  .Vheab  (or  Bea^'ha)  at  Charam- 
El,  where  doubtless  the  'Vineyard"  or  Charem 
god  had  a  memorable  shrine;  for  le-Repe  or 
"healed"  suggests  the  Egyptian  "wine"  or  Pa- 
Arep,  the  good  Priap-us  of  the  Greeks;  but  he 
was  answered  by  fire  (vs.  24,  38)  as  well  as 
rain ;  a  story  which  separates  Ba-Aal  from  the 
Melach-Aareth,  Molech,  &c.,  it  must  seem,  and 
hence  not  consistent;  and  it  also  connects  Je- 
hoah with  Horus  and  the  wine  god  Osir-is  or 
Noa'^h  or  Bacchus.  The  words  Harus  and  Bus 
are  rendered  with  like  meaning  (Isa.  14:17, 
19;  Zech.  10:5;  Ex.  15:7,  &c.),  and  in  the 
Egyptian  worship  of  the  date  of  these  Bible 
stories  Bes  had  absorbed  the  attributes  of  A- 
Tum  and  Raa  and  ^'Heru-Ur  ("Aroer-is")  as 

14 


210  EGYPT  AND  ISRAEL 

the  old  Sun,  while  ''Har  or  ''Horus"  was  the 
young  Sun,  the  Sun  of  morning  or  of  Spring; 
hence  Je-Bus  as  a  town  and  shrine  of  the  old 
concept  became  the  Hiero-Solyma  or  Horus- 
Solyma  of  the  Greeks,  it  may  seem;  and  this 
would  explain,  perhaps,  the  columns  Bo-Aaz 
and  la-Chin  placed  before  the  temple,  as  ''Hun 
in  Egyptian  means  "child"  or  "youth,"  and 
Horus  is  called  ^'Hun  in  the  "Sorrows  of  Isis/' 
while  the  Metternich  Stele  represents  Bes  and 
Horus  apparently  as  father  and  son. 

21.  The  connection  of  Bez  or  le-Bus  with 
yEsav  appears  when  it  is  said  that  ^sav 
"despised"  or  Ji-Bez  his  birthright,  and  when 
we  find  his  wife  called  Bas-Emath,  whose 
father's  name,  Ael-on,  means  "strong"  and 
also  a  "ram,"  while  Math  or  E-Math  sug- 
gests "death,"  though  Em-ath  may  be  merely 
"mother,"  or  "Am-ath,"  handmaid."  Sha-Aul, 
the  second  syllable  of  whose  name  may  be  for 
"strong"  or  "ram"  was  also  "despised"  or  le- 
Bez-ah  by  the  sons  of  Beli-Aal,  who  asked 
"What  leshuaa  this?"  not  "How  shall  this 
man  leshuaa  us."  (i  Sam.  10:27),  for  the  old 
word  Usho-Gal  or  "ogre"  meant  to  a  feeble 
people  a  "saviour,"  if  even  in  a  le-Bez  or 
"despised"  form,  for  Sha-Aul  had  been  turned 
into  an  Aish  A'^har  (10:6;  11:7),  literally  a 


EGYPT  AND  ISRAEL  2 1 1 

*'man  behind"  or  "fierce  man/'  the  Greek  and 
Egyptian  Acher-on  or  Charon,  or  perhaps  ""Har 
or  "Horus/'  It  seems  certain  that  Sha-Aul 
nor  ^sav,  any  more  than  Bez  or  Malech-Areth 
or  Pan  or  Herakles,  is  to  be  considered  less 
than  a  demi-god;  "saviours''  when  with  us, 
^'Her-ah  or  "fierce"  when  against  us,  hence 
Aish  A-^'Har  may  be  a  "fierce  man,"  though  in 
Egypt  every  king  called  himself  a  ^'Har  or 
"Horus."  I-Shemaa-El  the  Kash-eth  or  "arch- 
er"; Nabal  the  Kesh-ah  or  "churlish,"  whom 
David  calls  ""Hai  or  "beast"  (rendered  "him- 
that-liveth")  ;  Sha-Aul  and  Mordech-ai  as  de- 
scendants of  Kish,  all  were  sylvan  concepts,  it 
must  seem;  that  is,  Kish-eth  or  "snarers";  and 
so,  when  El-Ishaa  is  conducting  the  hairy  Eli- 
Jahu  to  the  Seair-ah  or  "goat-barge,"  and  asks 
a  gift,  he  calls  El-Ishaa  "Kesh-ith  to  Sheol" 
o  r  "snarer  to  Hades,"  rendered  "hard  to 
grant";  hence  we  should  take  Kish  and  its 
derivatives  in  an  evil  sense. 

22.  Aaz-Azel,  to  whom  the  Seair-Aaz  or 
"hairy-goat"  was  sent  at  the  Atonement,  evi- 
dently represents  the  rejected  deity  of  the  fields, 
or  the  Sun  of  winter,  as  the  "goat"  or  "strong" 
when  Azel  or  "departed."  At  the  other  au- 
tumn festival  (Such-oth),  a  portion  was  sent  to 
Ain   Nachon,   rendered  "nothing-is-prepared" 


212  EGYPT  AND  ISRAEL 

(Nehe.  8  :io),  but  which  means  the  "not  erect," 
the  "imperfect/'  the  "un-sincere."  The  two 
evil  personages  are  connected  by  the  incident 
of  Auzz-ah,  whose  name  means  "strength"  or 
"goat,"  and  who  was  smitten  by  the  God  for 
touching  the  Aron  at  the  inn  of  Nachon  (2 
Sam.  6:7)  ;  and  this  was  notice  to  David  to 
leave  the  Aron  or  chest  at  the  house  of  Aobed 
Edom  or  "servant  of  Edom"  or  ^sav;  thus 
opposing  Na-Chon  to  Auz-ah  or  Aaz-Azel,  the 
"erect"  to  the  satyr  concept  or  beast  type  of 
Deity;  but  David,  offended  by  the  death  of 
Auz-ah,  appeased  the  satyr  by  leaving  the  boat 
at  the  dwelling  of  his  servant  for  three  months, 
perhaps  the  winter  season  of  Capri-Cornu. 
And  at  Such-oth  feast  the  Nehemiah  (8:10) 
proceeds  to  tell  the  people  "the  joy  of  Jehoah, 
he  your  Auz" ;  a  significant  statement  because 
it  is  probable,  very  probable,  that  ^zeraa  and 
Ne^'hem-Jah  introduced  the  name  Jehoah  at 
this  time  as  the  correct  name  of  Deity,  which 
would  imply  that  the  word  is  rather  from  an 
Euphratic  language.  And  this  may  further 
appear  if  we  take  the  feast  lom  Chipper,  which 
happens  at  nearly  the  same  time,  as  the  same 
observance,  but  by  the  Canaanites;  and  that 
both  are  in  token  of  grief  at  the  departure  of 
the  Sun  and  warmth  and  vegetation  is  attested 


EGYPT  AND  ISRAEL  213 

if  we  understand  that  Aaz-Azel  of  the  one  and 
Ain  Na-Chon  of  the  other  are  the  same.  The 
two  pillars  before  the  temple  may  find  here  an 
explanation  of  their  names,  for  Bo-Aaz  would 
represent  the  old  or  winter  Sun,  the  "hairy" 
Seare  or  Capri-Corn-u,  ^s-Av,  A-Tum  as  the 
Sun-set  Deity  in  Egypt,  the  Greek  Pan  who 
was  nurse  of  infant  Bakch-os;  while  la-Chin 
or  Na-Chon,  which  any  Hebraist  would  un- 
derstand as  the  same  word,  and  meaning  the 
''erect,"  hence  the  risen,  finds  ''Hun  in  Egyp- 
tian meaning  ''child,"  "young,"  with  which 
may  be  compared  the  statues  at  Memphis  be- 
fore the  temple  of  Pata^'h  called  Summer  and 
Winter  (Herod.  2:121). 

23.  The  daily  and  yearly  birth  of  the  Sun 
was  the  source  of  numerous  myths  or  ideals; 
the  old  or  winter  Sun  being  hoary  or  hairy, 
hence  horny,  the  Kron-os  of  the  Greeks  (the 
Karan  or  "horn"  of  Hebrew),  and  Satur-n-us 
of  the  Latins,  called  also  Latius  (from  Lateo), 
as  Lot  and  Seter  in  Hebrew  both  mean  "con- 
cealed," and  so  the  Greek  Satyr ;  the  Saturnalia 
at  Rome  when  the  Sun  is  in  Capri-Corn  in  the 
month  Tybi  or  Tebet  of  Egyptians  and  He- 
brews, which  is  the  Teb-ah  or  "ark"  of  Noa^'h 
and    Mosheh,    but    particularly    the    Seair-ah 


214  EGYPT  AND  ISRAEL 

which  carried  off  ^sav  and  EH-Jahu;  but  see 
the  note  at  the  end  of  this  chapter. 

24.  But  the  Seair-ah  out  of  which  Jehoah 
addressed  Job  (38:1)  comes  nearer  to  my  un- 
derstanding as  the  "great  Rua'^h"  and  ''great 
Seaare"  which  were  sent  by  Jehoah  to  punish 
the  fugitive  Jonah  (1:4),  and  whom  they  or 
it  found  asleep  in  the  recesses  of  the  Sepin-ah 
(v.  5),  that  is,  Spain,  or  the  ''hidden,"  or  a 
"ship"  of  that  far  Sun-set  land.  Rua^'h  is  also 
a  Phoenician  word,  and  figures  in  the  myth- 
ology of  that  land  as  the  wind-god  ;*  and  in  the 
Genesis  (1:2)  as  Rua'^h  Elohim  it  rubbed  an 
opening  in  the  seas,  while  in  the  following 
Jahvist  document  Jehoah  Elohim  is  said  to  be 
walking  in  the  garden  "to  the  Rua^'h  of  the 
Sea,"  as  lom  means  both  "sea"  and  ''day," 
and  as  the  guilty  pair  heard  his  voice,  as  Job 
did,  and  as  at  Pentecost  (The  Acts,  2:2-4), 
we  may  conclude  that  "cool  of  the  lom"  should 
be  altered  into  the  sense  of  terror,  as  Seaire 
also  implies,  as  appears  from  their  hiding  in 
the  tree,  "for  I  crafty,"  said  Adam,  since 
Aeirom  is  the  Aarum  of  verse  i,  and  he  was 
not  "naked"  (v.  7)  ;  hence  the  Rua'^h  of  the 
Sea  and  its  voice  connects  with  the  Seair-ah 


*  Vahu  was  the  wind-god  of  the  Persians ;  whence  prob- 
ably Jahu  or  Jehoah. 


EGYPT  AND  ISRAEL  215 

or  Jonah's  "tempest'';  and  Adam  and  Jon-ah 
became  out-casts,  as  were  Job  and  ^sav  and 
El-Jahu.  Shar-u  in  Chaldean  is  rendered 
''wind/'  and  Shar  was  doubtless  the  wind-god, 
for  in  their  Deluge  myth  he  and  Nebo  march  in 
front  of  the  thunderer  Ramman  or  Rimmon, 
and  overwhelm  hill  and  plain ;  and  if  personified 
there  it  is  easily  seen  that  it  must  have  been 
likewise  in  Palestine,  and  also  given  an  aspect 
of  ''terror"  or  Seaire,  hence  "hairy"  and  "goat" 
as  wxll  as  "whirlwind."  The  Greeks  personi- 
fied the  North  wind  as  Bore-as,  which  was  a 
terror,  and  at  the  same  time  may  refer  to  the 
Bar-is  or  "barge,"  the  Egyptian  Bari;  and 
Boreas  was  certainly  depicted  with  wings  and 
white  hair,  and  was  worshipped.  The  Egyp- 
tians depicted  the  North  wind  as  a  goat  or  ram 
with  four  heads,  and  with  two  pair  of  out- 
spread wmgs ;  while  the  East  wind  was  of  like 
head,  but  with  only  one,  and  one  pair  of  similar 
wangs ;  reminding  us  that  "Jehoah  caused  to  go 
the  sea  in  the  Rua'^h  Kad-im  Aaz-ah  all  the 
night"  (Ex.  14:21),  and  Kadim  Aaz-ah  is 
"ancient  goat"  (fem.)  as  well  as  "East  strong," 
which  seems  a  remnant  of  the  original  myth 
of  the  pass-over  of  the  Sun  or  his  Af  or  "body" 
in  the  Seker  or  ""Hennu  barge  of  the  oryx- 
prow;  for  Bene-Isera-El  was  then  before  Ba- 


2i6  EGYPT  AND  ISRAEL 

Aal  Zephon,  which  may  be  Ba-Aal  of  "the 
North,"  and  is  identified  by  students  with  the 
Greek  Typhon,  that  is,  Set  the  brother-foe  of 
Osiris,  but  also  with  the  Arab  word  Tuphan 
or  "whirl-wind,"  and  thus  connecting  with 
Seaar-ah  and  Kadim  Aaz-ah.  The  word 
Zephan  also  means  "hidden,"  and  so  does 
Sepan,  and  Jonah  took  refuge  in  the  recesses 
of  the  Sepin-ah  ("Spain")  or  "ship."  The 
Red  Sea  w^as  the  sea  of  Sup,  or  Suph,  and  Sup- 
ah  is  also  "tempest"  (Job  27:20;  Isaiah  17:13, 
&c.),  but  perhaps  in  its  usual  sense  "to  sweep 
away,"  "to  carry-off."  The  Such-oth  obser- 
vance in  Autumn  was  also  called  A-Sep  or  A- 
Seph,  for  the  Sun  was  then  retreating  to  his 
Such-ah  or  "tabernacle"  or  "covert,"  just  as 
Bene  Isera-El  and  Ja-Aakob  were  at  Such-oth, 
and  Seph  or  A-Seph  means  both  to  "take 
away,"  or  "withdraw"  and  the  atrium  of  a 
sanctuary;  so  Jo-Seph  or  Jo-Sep  was  the  "taken 
away,"  and  Zephan-ath  or  "hidden."  The  A- 
Seph  Suph  (Num.  11:4),  rendered  "mixed 
multitude,"  is  perhaps  taken  from  the  Jeremiah 
(8:13;  also  Zeph.  1:2),  and  as  "I  will  con- 
sume" implies  a  destroyer  or  eater;  hence  it 
Te-Av  Te-Av-ah  or  "fell  a-lusting"  (compare 
the  Ta-Av-ah  or  "delight"  of  Eve,  Gen.  3:6), 
that  is,  "desire  for  flesh"  or  the  Egyptian  word 


EGYPT  AND  ISRAEL  217 

Af ;  which  as  a  monster  is  thus  identified  with 
the  Ae-Reb  Rab  or  ''mixed  multitude"  (Ex. 
12:38)  that  went  up  with  Bene  Isera-El,  and 
which  as  Ae-Reb  seems  also  taken  from  the 
great  personages  to  be  cursed  in  the  Jeremiah 
(25:20,  24),  the  Rab  or  ''mighty-one"  of  the 
Isaiah  (19:20),  so  that  A-Seph  Suph  and 
Aereb  Rab  was  some  powerful  creature,  some 
"great  Dark"  one,  which  was  of  the  geni  or 
giant  brood;  perhaps  connected  with  the  body 
of  Jo-Seph,  and  certainly  with  the  Sel-Av  or 
"quails"  that  wxnt  up  (Ex.  16:13),  which  was 
clearly  not  "quails." 

25.  Seair-ah,  as  feminine  of  Seaire,  con- 
nects with  "Esau"  or  Aes-Av,  a  name  which 
in  Egyptian  as  Aash-Af  would  mean  "much- 
flesh,"  implying  both  size  and  voracity.  There 
is  much  in  favor  of  the  view  that  "the  Adam, 
the  Adam  this,"  which  he  asked  Ja-Aakob  to 
let  him  seize,  was  a  "man,"  perhaps  a  "red 
man,"  whom  Aes-Av  would  have  eaten  had  not 
his  brother  given  bread  and  lentils  instead. 
The  giantology  of  all  nations  is  connected  with 
flesh-eating,  and  even  that  of  human  captives; 
and,  as  an  aspect  of  Melach-Areth  or  the  "skin- 
king,"  to  whom  as  Molech  the  Hebrews  offered 
their  children,  whom  he  was  supposed  to  de- 
vour,  Aes-Av  asked  that  he  might  eat   the 


2i8  EGYPT  AND  ISRAEL 

Adam  or  ''man/'  ''The  God''  even  directed 
the  patriarch  Aberaham  to  thus  sacrifice  his 
son,  but  then  spared  the  youth.  So,  at  the 
famous  Berith  or  "covenant"  of  Jehoah  and 
Bene-Iserael  (Ex.  24:11),  where  "the  Elohim 
was  seen  to  eat  and  to  drink,"  it  seems  to  me 
indicated  from,  verses  5-6  what  his  meat  and 
drink  were,  or  at  least  that  children  were  sac- 
rificed to  him  on  this  important  occasion;  but 
the  stronger  similarity  of  Jehoah  and  Aes-Av 
is  that  the  God  of  Isra-El  also  used  the  Seair- 
ah  or  Seaar-ah  (Job  38:1 ;  Gen.  33:16).* 

*  Whether  the  initial  letter  be  a  Sin  or  a  Samech  this 
word  is  usually  rendered  "storm,"  "tempest,"  "whirlwind/* 
but  only  "goat"  when  the  Sin  is  used. 


SECTION  VII 

1.  David,  like  Shimesh-on,  was  a  lion- 
killer;  as  both  were  aspects  of  the  ''skin-king" 
or  Melech-Aaor.  A  "skull"  or  Gol-shaped  rock 
at  Jerushalem,  called  Gol-Gatha,  made  David 
also  a  giant-killer,  as  David  is  said  to  have  car- 
ried the  giant's  head  there  before  he  dispos- 
sessed the  le-Bus-i  (i  Sam.  17:54),  and  Gol- 
Jath  of  Gath  is  the  Gol-Gatha  of  the  Son  of 
David. 

2.  Ar-Aun-ah  the  le-Bus-i  has  the  Ari-eh 
or  "lion"  name,  and  he  may  be  meant  for  Bes 
or  le-Bus.  It  was  at  his  Garon  that  the  Ma- 
leach  of  the  Ma-She'^h-ith  stayed  her  "destruc- 
tive" hand,  and  Se^het  was  the  lion-goddess, 
wife  of  Pata^'h  at  Memphis,  who  had  a  shrine 
in  Josiah's  time  at  Jerushalem  (2  K.  23:13), 
called  Mount  of  the  Ma-She^hith,  but  there 
identified  with  Aash-Tor-eth ;  yet  at  Pa-Sa^h, 
if  blood  was  on  the  door-post,  "there  shall  be 
no  plague  to  Ma-She'^h-ith  in  my  Hach-oth'* 
(Ex.  12:13),  which  latter  may  refer  to  her 
name  as  Ur-^'Hek,  the  Greek  Hek-ate.  In  the 
curious  and  unintelligible  chapter  (2  Sam.  24:) 


220  EGYPT  AND  ISRAEL 

of  David's  census,  the  net  result  is  that  he  oc- 
cupies le-Bus,  and  sets  up  a  Mi-Zeb-a^'h  or 
*'altar"  to  Jehoah,  a  reverse  of  which  word  is 
""Ha-Bez,  the  lion-god  of  ''Abyssinia,"  which, 
as  the  Arab  words  ^'Ha-Besch,  bears  his  name. 
Scholars  have  failed  to  note  that  the  Hebrew 
(i  Chron.  4:9-10)  itself  says  that  the  name  of 
the  old  deity  Ja-Aa-Bez  is  a  reverse  of  Aa-Zeb 
or  "sorrow,"  or  "pain,"  "toil"  (Gen.  3:16,  17), 
and  the  Zeb-a'^h  or  "altar"  may  have  name 
from  worship  of  ""Ha-Bez;  the  "Chi-Bes  (or 
"like"  Bes)  in  the  wine  to  his  shame"  (Gen. 
49:11),  as  spoken  of  Je-Hud-ah  the  lion,  of 
whom  Tamar  made  "to  Buz"  (38:23);  and 
Je-Hud-ah  was  no  doubt  Bez  or  Je-Bus.  Ja- 
Aa-Bez  seems  in  the  Chronicle  story  the  same 
as  Shob-al  or  la-Bosh  of  the  preceding  verse  i, 
which  is  the  la-Bush  or  "garments"  (correctly 
"to  shame")  of  Gen.  38:23,  as  well  as  the  la- 
Buz  or  "to  shame"  of  that  text;  but  the 
Chronicler  makes  Shob-al  a  son  instead  of  the 
same  as  le-Hud-ah.  This  la-Aabez  was  Ni- 
Chebad  than  his  brothers,  strictly  "heavier," 
usually  "hardened" ;  but  Ai-Chabod  the  son  of 
Phi-Ne'^has,  or  in  Egyptian  "the  black,"  shows 
that  Chebod  is  the  ''Haibit  or  "shadow"  of  a 
man,  hence  Ja-Aa-Bez  was  "darker,"  "gloom- 
ier" ;  confirmed  by  Ai-Chebod's  mother's  name. 


Bas-t  or  Se^het  of  the  Eg>'ptian  Inscriptions;  regarded  in  this 
book  as  the  She«=hath  or  Ma-She'^hath  worshipped  at 
Jerushalem,  rendered  the  "Destroyer,"  perhaps  Aash- 
Toreth,  perhaps  feminine  of  Bes  or  Ja-Bez. 


222  EGYPT  AND  ISRAEL 

Lal-ath,  rendered  ''near-to-be-delivered''  (  !)  ; 
and  Phi-Ne'^has  must  have  priests'  food  ^'Hi  or 
"raw"  (i  Sam.  2:15,  22),  and  he  violated  the 
''serving  women"  or  Zabba-oth  in  the  temple 
of  Jehoah  Zabba-oth  at  Shiloh. 

3.  Saba  in  Arabic  means  "lion,"  but  "fox" 
in  Egyptian,  and  "man"  in  Ethiopia,  while 
Zeeb  in  Hebrew  is  "wolf,"  Zebo  is  "hyena" ;  and 
Bas  or  Ba^'ha  in  Egyptian  is  "panther"  or 
"leopard" ;  hence  Sab  and  its  reverse  Bes  seem 
somewhat  the  same,  and  doubtless  the  Latin 
Bestia  came  from  this  source,  while  the  Greek 
Bas-il  or  "king,"  a  "sheep-skin,"  is  probably 
Bes-El,  a  Syrian  word;  for  the  priest  Ves- 
pasian consulted  at  Elijah's  shrine  Tacities 
calls  Basilides,  which  was  perhaps  a  general 
title  of  them,  for  EH-Jah  and  the  Tyrian  Me- 
lach-Areth  or  "skin-king"  were  in  close  prox- 
imity. Zabba-oth  or  "Hosts"  is  a  title  given 
Jehoah,  but  the  title  is  not  given  him  in  the 
Hexateuch,  Judges,  Job,  Ezekiel,  or  what  are 
called  Solomon's  writings;  yet  Zabba-oth  is  a 
feminine  plural,  and  I  suspect  "signs,"  "por- 
tents," of  the  constellations,  with  their  beast 
figures,  gave  name  to  the  "serving  women"  of 
Zeb  or  Bez ;  hence  Aa-Zib-ea  or  "finger"  wrote 
the  ten  commandments,  as  a  Syb-il  might  have 
done.     In  Egyptian,  however,  the  hieroglyph 


EGYPT  AND  ISRAEL  223 

Seb  is  a  ''star,"  symbol  of  worship,  and  the 
Jeremiah  tells  us  (44:19)  the  Jeudean  women 
made  cakes  to  "the  Aa-Zib-ah,"  not  "worship," 
who  seems  to  be  called  Malacheth  of  Heavens, 
though  Malech-ah  would  be  "queen."  Shabbe 
is  the  name  Pausanias  gives  the  Hebrew  sybil, 
of  whom  we  doubtless  have  a  memory  in  the 
story  of  Ai-Zebel  (not  "Jezebel"),  before  whom 
even  the  puissant  Eli-Jahu  fled,  to  "return" 
(ti-Shibi),  however,  from  Gile-Aad  as  Jehue 
the  chariotier,  and  destroy  the  sorceress,  for 
had  not  Eli-Jahu  gone  away  in  a  chariot? 

4.  From  Phrygia,  where  Sabazius  was 
son  of  Kybele,  to  Cush  or  Merve  on  the  upper 
Nile,  anciently  called  Saba,  we  have  the  foot- 
prints of  the  mighty  Seb  or  Bez ;  and  the  Boz- 
Ra  (not  "Byrsa")  of  Carthage  and  of  Edom, 
and  perhaps  Byz-antium  near  the  Euxine,  as 
well  as  the  titles  Sebastos  and  Basilios  of  the 
Greeks,  attest  the  expanse  over  which  the  beast- 
king  ruled  and  the  impress  of  the  strength  of 
this  tilanic  concept.  In  Abyssinia  he  was  called 
""Hi-Bes;  Egypt  perhaps  adopted  him  as  Seb 
the  father  of  Osiris,  and  he  was  also  ^'Hi  and 
Bes  of  their  inscriptions.  We  find  his  name  in 
the  Sicher-Bas  or  Acher-Bas  of  Tyre  and 
Carthage,  and  probably  in  the  Zabba-oth  of 
Jews   and   Phoenicians,   as   in  the  Je-Bus   of 


224  EGYPT  AND  ISRAEL 

Jerushalem  and  the  Bu-Bastis  of  Egypt.  In 
the  classics  he  is  divided  into  the  hairy  Her- 
acles, Hephsestos  or  Vulcan,  Pan,  Neptune,  the 
bearded  Bacchus,  Saturn  or  Kronos,  Hades  or 
Pluto,  &c. 

5.  The  swan-song  of  Jakob  and  the  38th 
of  Genesis  clearly  indicate  that  Je-Hud-ah,  not 
"Ji-idah,"  was  this  lion-type  of  demi-Deity.  The 
syllable  "ah"  at  the  end  of  a  masculine  name 
in  Hebrew  suggests  to  me  the  definite  article 
Ha,  and  that  some  concealment  is  designed. 
Thus  the  Greek  word  Had-es  or  Ha-Des  may 
be  the  origin  of  Ha-Duh-ei,  reverse  of  Je-Hud- 
ah,  and  Ho-Du  or  "India"  is  in  point  (Estli. 
1:1).  In  the  oracle  of  Ja-Aakob  his  son  Je- 
Hud-ah  is  given  all  the  lion  names,  and  even 
Cha-Bes  or  "washed"  suggests  the  lion-god 
'^Ha-Bes  of  Abyssinia,  though  also  meaning 
"like  Bes" ;  and  from  this  lion  "Not  shall  depart 
a  staff  and  a  Ma-^Hoekk  (the  "flail"  or  "flag- 
elum"  or  ''Hekek  of  Osiris*),  from  between  his 
loins  till  that  cometh  Shil-oh,  and  to  him  a  tak- 
ingt  of  the  peoples" ;  and  this  seems  the  words 

*  Wilkinson  says  it  was  emblem  of  dominion,  given 
sometimes  by  deities  to  the  kings.  It  seems  the  "fan"  of  the 
Matthew  (3:12).  The  "staff"  or  Sheb-At  was  evidently  the 
crooked  staff,  emblem  of  majesty,  often  held  in  the  same 
divine  hand  as  the  '^Hekek. 

fl-Kach-eth  or  Ma-Ka^h-oth  is  rendered  "taking"  (2 
Chron.  19:7),  "ware"   (Nehe.  10:31). 


EGYPT  AND  ISRAEL  225 

of  a  Hellenised  Jew,  for  Shil-oh  is  reverse  of 
ha-Lish  or  "the  Lion";  Lis  in  Greek;  hence 
also  Hellas  and  E-Lish-ah  (Gen.  10:4;  Ezek. 
2y:y);  and  the  reference  is  to  A-Lesh-Ander 
or  "the  Lion-Man"  of  Macedon;  also  men- 
tioned in  the  38th  Genesis  as  Shel-ah  or  ha- 
Lesh  the  son  of  Jehudah ;  but  there  is  possibly 
allusion  to  Mo-Shel  or  "ruler"  (Micah.  5:2), 
that  is,  Shel-it  or  Sul-tan. 

6.  It  seems  incredible  that  the  Hebrews, 
an  ignorant  and  imaginative  people,  should 
claim  not  to  have  had  visible  and  beast  symbols 
for  their  several  concepts  of  Deity.  The  fierce 
and  persistent  attacks  on  "idols"  show  that 
they  had.  Besheth  or  "shameful-thing"  had 
an  altar  in  every  street  of  Jerushalem  five  cen- 
turies after  the  supposed  era  of  David  (Jere. 
II 113;  comp.  3:24),  and  seems  connected  with 
that  most  popular  Hebrew  name  of  Deity,  Ba- 
Aal,  the  "Over"  or  " In-the- Above" ;  just  as 
the  Egyptian  ""Her  or  "Hor-us"  means  the 
"Over"  or  "Above" ;  and  this  connection  would 
evidently  identify  Ba-Aal  with  Besh  or  Bes; 
but  this  is  done  when  the  hairy  Elijah  is  called 
man  Ba-Aal,  and  probably  as  to  Abraham  when 
Sar-ah  is  spoken  of  (Gen.  20:3)  as  "  in  the 
Aul-ath  (or  consecration)  of  Ba-Aal"*;  that  is, 

*  "Wife  of  the  man,"  Aish-eth  of  the  Aish,  is  in  verse  7. 


226  EGYPT  AND  ISRAEL 

as  an  Aul-ah  or  Beth-Ulah,  'Virgin/'  of  Ba- 
Aal;  and  this  accords  with  the  Nesie  Elohim 
or  "exalted  of  God"  that  Abram  is  elsewhere 
(Gen.  23:6)  called,  and  with  Sar-ah  as  "prin- 
cess''; but  in  Chaldaic  Nesh  is  "lion."  The 
Egyptians  made  Ba-Aal  the  same  as  Set  or 
Nubti  or  Sute^h  (Sadok),  and  a  war-god,  and 
not  the  same  as  Bes.  The  word  I-Bush  in 
Chaldaic  is  rendered  "made,"  "to  form,"  cor- 
responding to  the  Hebrew  and  Egyptian  word 
Pata^'h  or  Patha^'h  in  some  degree,  and  to  the 
Hebrew  words  Aesah  and  Bera,  and  hence 
"Creator"  would  be  the  le-Bus  of  Jerushalem, 
at  least  in  the  sense  of  Maleach  or  "worker" ; 
but,  if  such  was  the  origin  of  this  name  and 
concept,  the  original  meaning  must  have  fallen 
into  the  opposite  one  of  "shame,"  that  is,  the 
Chaldaic  Bashu  or  the  "bad" ;  and  there  seems 
little  doubt  that  the  name  le-Bus  or  Bez  is 
from  the  Egyptian  word  Basu  or  Ba^'ha,  which 
means  "panther"  or  "leopard,"  as  he  is  also 
called  ''Hi  in  Egyptian,  which  in  Hebrew  means 
"beast,"  and  hence  the  ^'Hi-El  who  is  said  to 
have  built  a  "house  of  the  Gods"  (Beth-ha- 
El-i)  of  Jeri-'^Ho-h,  was  probably  the  same  as 
the  le-Bus  of  Jerushalem,  and  he  seems  to  have 
sacrificed  his  two  sons,  Abi-Ram  and  Segub, 
whose  names  both  mean  "exalted" ;  and  ^'Hi-El 


EGYPT  AND  ISRAEL  227 

is  probably  the  same  as  ""He-Zer-on,  the  "shut- 
up  beast/'  father  of  Ram  and  Segub  (i  Chr. 
2:9,  21),  as  well  as  of  the  "dog"  Chaleb,  who 
took  to  him  Epherath-ah,  whose  son  was  ''Hur 
{4:4),  the  Egyptian  word  for  "Hor-us/' 

7.  In  the  later  Egyptian,  Bes  or  ''Hi  be- 
comes solar,  or  rather  the  old  Sun,  as  he  was 
in  Phoenicia  perhaps  always  identified  with 
Ullam  or  "Time,''  expressed  also  by  the  word 
''Haled,  hence  ''Huled-ah  who  gave  the  Tor-ah 
(2  K.  22:14);  and  the  hairy  Shimesh-on, 
shorn  by  De-Lil-ah,  attests  this  solar  concept 
of  the  lion-god  in  Judea  by  the  precise  names 
of  the  Sun  and  of  the  night.  In  the  "Sorrows 
of  Isis"  (Budge,  v.  2,  p.  232),  when  ''Heru  is 
"stung"  or  Pesa^'h,  he  is  said  to  have  been 
"nursed  by  a  lioness,  in  the  house  of  Net" 
(Neith),  and  Lel-et  the  bear-angel,  a  name  of 
Ta-Ur,  and  ''Ha-t  and  Bes,  are  asked  to  pro- 
tect the  limbs  of  the  child;  ""Ha-t  having  the 
feminine  terminal  and  sign.  In  Egyptian, 
however,  ''Ha  or  "Hi  means  the  "fallen,"  as 
the  Ain  Nachon  or  "not  erect"  ("nothing  is 
prepared!")  of  the  Jewish  feast  Such-oth 
(Nehe.  8:10) ;  but  it  cannot  be  certain  that  the 
Bacchic  shout  Hollol-u-Xai*    (Plutarch's  El- 

*  Hollol-u-Xai,  Bacchae,  24,  688,  is  probably  Hallel-u- 
cHai  in  Hebrew. 


228  EGYPT  AND  ISRAEL 

lel-u-Jou  at  the  0-Sochaphoria)  alludes  to  ""Hai 
or  Bes  unless  Hallel  refers  to  Bacchus  as  the 
grape  month  Elul  might  indicate,  in  which  case 
the  Hebrew  Hallel-u-Jah  or  "Hallel  and  Jah" 
must  refer  to  the  younger  and  to  the  older  con- 
cepts of  Deity,  such  as  (Dan.  7:13)  the  Athik 
of  Days  and  Che-Bar  man,  or  father  and  son; 
but  Ain  Nachon  or  ""Hi  as  the  ''fallen"  express 
the  Hebrew  word  Nephil-im  (Gen.  6:4;  Num. 
13:33),  sons  of  Aa-Nak,  the  Anunak-i  or 
Earth  genii  of  the  Chaldeans ;  but  in  an  Egyp- 
tian hymn  to  the  Sun  it  is  said  ''O  thou  who 
art  Raa  when  thou  risest  and  Tem  when  thou 
settest  "^  *  who  traveleth  across  the  sky 
*  *  the  serpent-fiend  Nak  hath  fallen  and 
his  two  arms  are  cut  off,"  &;c. ;  and  so  it  may 
be  that  Aa-Nak  and  Ain  Nachou  are  the  same, 
and  that  Nak  was  the  Egyptian  proto-type  of 
them ;  nor  is  it  amiss  to  say  that  the  usual  name 
for  the  great  serpent  foe  of  Raa  is  Aapep, 
meaning  "giant,"  and  that  Nephil-im  is  often 
rendered  "giants." 

8.  It  would  thus  seem  that  the  ogres  of 
"darkness"  or  "night,"  the  respective  Egyptian 
words  for  which  are  Ne^'has  and  Kek  or  Kora^'h, 
give  us  the  Hebrew  word  Na^'hash  or  "ser- 
pent," "enchanter,"  "bronze,"  and  the  Greek 
word  Gorg-on;  as  Kek  may  be  Gog;  and  so 


EGYPT  AND  ISRAEL  229 

Kora^'h  is  the  rebel  against  Mosheh,  and  son  of 
I-Za^har  or  ''white"  (Ex.  6:21),  while  Eli- 
Shaa  is  called  Kora'^h  by  the  wicked  children  as 
perhaps  meaning  "black"  and  not  "bald-head." 
The  overthrow  of  the  Titans  as  classic  story 
seems  a  tradition  common  to  other  peoples, 
and  it  is  probable  that  the  Na'^hash  who  was 
condemned  to  crawl  on  his  belly  for  deceiving 
Adam  and  ^'Hav-ah  was  a  great  dark  ogre, 
hence  is  said  to  be  "most  high"  or  Aa-Rum 
("piled-up,"  Ex.  15:8)  "from  all  the  ^Hai-eth" 
or  "beast-like"  of  the  Sid-ah;  for  there  were 
men  of  the  Sid-ah  like  the  red  and  hairy  Ae- 
Sav,  twin  son  of  Rebek-ah,  perhaps  reverse  of 
ha-Keber  or  "the  tomb."  Aa-Rum  is  usually 
rendered  "crafty"  or  "naked,"  and  so  Adam 
and  ^'Hav-ah,  after  eating  of  the  tree  to  "make 
wise"  or  Sachil,  found  they  were  Aei-Rum  or 
"crafty,"  hence  could  make  girdles;  so  that 
"crafty"  or  "wise"  is  a  double  yet  correct  ren- 
dering of  Aa-Rom  as  applied  to  the  Na^'hash, 
and  which  would  accord  with  his  name  as  "the 
diviner"  (Gen.  44:5,  15,  &c.),  also  "sorcerer," 
"enchanter."  Na^'hash  is  thus  a  Pe-Rom-Theos 
or  "Prometheus,"  which  in  Egyptian  would  be 
Pe-Rom-Ta  or  Pe-Rom-Da,  "Heaven-man- 
giver,"  as  Ta  or  Da  is  "to  give,"  and  hence 
the  Greek  The-os  and  the  Latin  De-us,  and  Pe- 


230  EGYPT  AND  ISRAEL 

Rom  is  ''Heaven-man"  or  ''the  man";  for 
Na'^hash  had  also  taught  mankind  and  suffered 
for  it.  He  was  Arur  or  "cursed"  from  all  the 
Beham-ah  or  "beast-kind"  and  from  all  the 
''Hai-eth  or  "beast-like" ;  and  this  accords  with 
the  statement  the  priests  of  Pata^'h  made  to 
Herodotus  (2:142-144)  that  no  deity  had  as- 
sumed the  form  of  man  within  11,340  years, 
during  which  time  there  had  been  a  Pi-Rom-is 
who  was  high-priest  for  each  generation,  and 
that  Pi-Rom-is  in  Greek  means  "a  noble  and 
good  man."  So,  Ram,  Me-Rom,  and  their 
variations  in  Hebrew,  mean  "high,"  "lofty," 
"elevated";  hence  Aa-Meram  or  "Most-High" 
was  father  of  Mosheh  and  also  of  Jesus  (Luke 
1:32,  35),  as,  indeed,  Abram  in  Egyptian,  if 
Aab-Ram,  would  mean  "priest-high"  or  "priest- 
man."  Na^'hash  was  thus  an  Aa-Rum,  pre- 
cisely the  same  as  Aa-Me-Ram,  as  Hebrew 
forms  are  put,  and  the  word  at  least  seems  to 
mean  one  elevated  by  occult  wisdom;  so,  the 
Mattah  or  "staff"  of  Mosheh  is  changed  into 
a  Na'^hash,  while  that  of  Aharon  is  changed 
into  a  Thanin  (Ex.  4:3;  7:9),  which  latter  is 
Greek  Py-Thon,  no  doubt,  while  both  seem 
connected  with  Ur-'^Hek  the  serpent-symbol  in 
Egypt,  translated  "mighty-enchanter";  which 


EGYPT  AND  ISRAEL  231 

in  their  Hades  was  used  to  open  the  mouth  of 
the  dead. 

9.  The  Sachil  or  "make-wise"  probably 
connects  with  E-Sachil-Api-os  or  ^sculapios, 
who  in  Phoenicia  was  recognized  as  one  of  the 
Kaber-i,  and  whose  resemblance  to  Mosheh  has 
been  often  remarked.  The  fate  of  Na^'hash  is 
very  like  that  assigned  to  Nebuchadnezzar 
(Dan.  4:33),  whom  a  decree  of  Ailla-Ie  or 
''Most-Hight/'  perhaps  Ilu-Ea  or  the  god  Ea, 
drove  from  among  men  to  be  as  a  beast  of  the 
field,  &c. ;  yet,  like  la-Bez,  the  Babel  King  was 
restored  and  "excellent  grandeur  added  to 
him"  (v.  36)  when  he  acknowledged  the  King 
of  Heaven.  The  Na^'hash,  who  long  figured 
in  Jewish  as  now  in  Christian  theology,  was 
not  pardoned,  but  allowed  still  to  Shuph  or 
"bruise"  the  seed  of  the  woman;  Shuph  or 
Shephiph-on  "adder"  (Gen.  49:17)  being  the 
"horned-viper"  or  ^Hefi  of  Egypt,*  and  the 
woman  was  also  allowed  to  Shuph ;  that  is,  both 
became  as  the  Kereastes,  which  is  very  ven- 
omous, and  lies  in  the  dust  or  sand  of  the 
desert,  very  covertly;  hence  the  indignant 
Adam  thereafter  called  the  woman  ^'Hav-ah, 

*This  was  the  opinion  of  Jerome,  Gesenius  says.  The 
word  Shuph,  however,  is  rather  the  Egyptian  ^Hef,  "adver- 
sary." 


232  EGYPT  AND  ISRAEL 

which  is  precisely  consonant  with  the  Egyp- 
tian word  ""Hefi;  nor  is  there  any  instance 
where  the  particular  form  of  her  name  is  used 
for  '^Hai  or  ^Hieh,  "hfe,"  "living,"  or  their 
variants.  The  "snake-players"  of  Egypt  are 
still  called  ^'Haiv-ee. 

lo.  The  opening  verses  of  6th  Genesis 
seem  to  class  the  Nephilim  with  the  sons  of 
"the  Elohim"  and  with  the  Gibbor-im  or 
"mighty-men."  The  Gibbor-^'Hail  or  "mighty- 
man  of  valor,"  such  as  Sha-Aul,  Boaaz,  le- 
Petha^'h,  Gide-Aon,  &c.,  were  doubtless  the 
same  as  the  Gibbors  of  the  Genesis  text,  as 
''Hail  probably  means  (Ex.  15:14)  "frightful," 
"suffering,"  or  some  unusual  or  unsocial  con- 
dition, perhaps  connecting  with  the  Egyptian 
word  H^d  or  ^Her,  "fallen,"  "under" ;  yet  in 
the  Copto-Greek  this  word  appears  as  Achare 
or  Chare,  and  so  we  must  have  Char-on  and 
Acher-on,  perhaps  Chir-on  the  teacher  of 
Achilles,  in  which  case  the  Egyptian  word  may 
be  the  Hebrew  word  A^'har  or  A'^har-on,  "be- 
hind," "last,"  and  the  Chaldaic  "west"  or 
Acharru,  so  that  ""Hail  can  only  connect  with 
the  Egyptian  word  on  the  postulate  of  a  dif- 
ference of  idiom  of  speech,  made  plausible  by 
the  letters  L  and  R  being  the  same  in  Egyp- 
tian. 


EGYPT  AND  ISRAEL  233 

11.  The  ^'Hail  went  with  Sha-Aul  ( i  Sam. 
10:26),  as  against  the  sons  of  BeHa-Aal,  and 
are  described  as  "whom  smote  God  in  their 
heart,"  as  he  "smote"  (6:9)  the  PhiHstines 
with  tumors.  Joab,  a  violent  man,  was  chief 
of  the  ""Hail  (2  vSam.  24:2).  Rendered  "host," 
^'Hail  becomes  the  same  as  Zaba  or  "host," 
"server,"  a  word  probably  from  the  Egyptian 
word  Zebau  or  Sebau,  by  which  name  was 
called  a  class  or  order  of  fiends  or  evil  ones, 
so  that  Jehoah  Zaba-oth  may  mean  that  he  was 
master  of  wicked  spirits;  yet  Sebau  was  also 
in  Egypt  a  name  of  the  great  serpent  who  per- 
sonified the  night,  the  same  as  Aa-Pep  and 
Nak  and  Sata.  In  Egyptian,  however,  ^'Haut 
or  ^'Haud  meant  a  "general"  or  "leader,"  and 
Gibbor  ''Hail  in  Hebrew  may  mean  "mighty 
warrior"  or  "great  leader."  But  Aesh-eth 
''Hail,  applied  to  Ruth  (3:11),  could  not  mean 
"woman  warrior"  if  she  was  an  ordinary  mor- 
tal, though  "bold  woman"  may  answer. 

12.  The  Chaldeans  had  two  known  bands 
of  arch-angels  or  arch-demons,  those  of  the 
sky,  called  Igig-i,  and  those  of  the  earth,  called 
Anunak-i.  It  is  probable  that  these  latter 
gave  name  to  Aanak  in  the  hills  of  Judea,  and 
to  the  giant  brood.  From  I-Gig  we  evidently 
have  A-Gag  the  Aam-Alek  who  was  cut-in- 


234  EGYPT  AND  IJSRAEL 

pieces  before  Jehoah  by  Shemu-El;  Aam-Alek 
being  Rosh-eth,  "first,"  ''tallest,"  of  nations 
(Num.  24:20),  grandson  of  Ae-Sav;  and  the 
stature  of  Agag  was  proverbial  (Num.  24:7), 
while  Aam-Alek  is  ''people  of  Aaluk,"  who  ate 
human  flesh,  and  so  the  daughters  of  the  Aaluk- 
ah  (Prov.  30:15)  were  Ghouls.  Aog  of  Bashan 
was  one  of  these  I-Gigg-i,  as  was  probably 
Haig  the  national  deity  of  the  Armenians,  prob- 
ably alluded  to  as  Gog  in  the  38th  and  39th 
Ezekiel.  Agee  the  Rar-i  or  "cursed"  (2  Sam. 
23 : 1 1 )  was  father  of  one  of  David's  Gibbors 
who  fought  singly  against  Philistines  when 
they  assembled  "to  ''Hai-Jah,"  who  seems  the 
"beast-god"  (Gen.  37:20),  not  "into  a  troop," 
since  he  was  in  a  field  of  lentils,  food  of  hairy 
Ae-Sav  (Gen.  25 :34).  But  in  the  famous  story 
of  Eseter  or  Ishtar  we  find  the  arch-enemy  of 
Mordech-ai  or  Marduk  to  be  Haman  the  A- 
Gag-i,  that  is,  an  I-Gig-i  or  arch-angel  or 
-demon,  whose  name  means  "many"  or  "mul- 
titude"; so  the  Mark  (5:1-20)  and  Luke  (8: 
27-39)  introduce  Haman  under  the  name  Le- 
gion; but  these  gospels  as  well  as  the  Esther 
get  the  name  from  the  Ezekiel  (39:11-16);  the 
Ezekiel  speaking  of  giving  Gog  or  Hamon- 
Gog  a  tomb  "in  Israel,  the  valley  of  the  Aabera- 
im,"  or  "Hebrews";  and  so  the  gospel  demon 


EGYPT  AND  ISRAEL  235 

dwelt  in  the  tombs;  and  Haman  was  son  of 
the  Med-atha  or  man  of  ''stature''  (Num.  13: 
^2),  born  at  Gath  to  the  Rapha  (i  Chron.  20: 
6;  also  11:23),  such  as  Gol-Iath,  and  Gol  or 
Gal  in  Chaldaic  means  "great" ;  while  the  con- 
test between  Mordech-ai  and  Haman  the  A- 
Gag-i  seems  the  same  as  the  Armenian  tradi- 
tion of  the  war  between  Bel  Marduk  and 
Haigh,  and  that  of  Horus  and  Set,  as  in  Egyp- 
tian the  word  Set  means  also  ''mountain."  The 
I-Gig-i  give  name  to  the  Greek  Gig-ans  or 
"giants,"  it  must  seem,  but  it  may  also  be  a 
contracted  form  of  Gilgal  where  A-Gag  was 
hewn  in  pieces,  for  Gilgal  was  a  resort  of  the 
giant  Sha-Aul  or  Ushu-Gal,  who  was  son  of 
Kish,  as  Mordech-ai  descended  from  Kish,  and 
they  are  apparently  the  same;  and  Agag's  great 
heighth  required  his  dismemberment  just  as 
the  gallows  of  fifty  cubits,  "in  the  house  of 
Haman,"  was  required  to  hang  either  Mor- 
dech-ai or  Haman  the  Agagi. 

13.  The  size  of  Aog  of  Bash-an  is  set 
forth  (Deut.  3:11),  and  we  are  told  that  he  was 
the  last  of  the  Repha-im;  but  the  letter  Ain 
which  begins  his  name  is  often  sounded  like 
our  gh,  and  hence  there  is  practically  no  dif- 
ference of  name  between  Aog  and  the  Gog  of 
the  Ezekiel,  who  is  here  an  expected  invader, 


236  EGYPT  AND  ISRAEL 

to  be  buried,  and  all  the  Hamon,  in  the  valley 
of  the  Hebrews  (Ezek.  39:11),  or  'Valley  of 
the  passers-through" ;  but  the  short  A  in  Ader- 
Ai,  where  Aog  was  defeated,  scarcely  allows 
us  to  identify  it  with  the  Gadar-enes*  of  Mat- 
thew's (8:28)  account,  though  the  latter  was 
the  same  country  Bash-an  or  "shame,"  the 
Chaldaic  Besh  or  "bad,"  equivalent  to  the 
Shave  or  "in-vain"  to  whom  the  name  of  Je- 
hoah  was  not  to  be  uttered.  A^'ha-Shave-Rosh, 
to  whom  Eseter  dared  to  go  at  the  appeal  of 
Marduk,  reminds  one  of  the  title  given  Gog  as 
Nesie  Rosh  or  "lofty-head"  of  Meshech  ("tall," 
Isaiah  18:2,  11)  and  Tubal  ("lustful,"  Lev. 
18:23),  which  latter  word  recalls  the  conduct 
of  these  giants,  for  Haman  is  said  to  Nephel 
on  the  couch  of  Eseter  with  apparent  intent  to 
Che-Bosh  her  (Esth.  7:8);  while  it  must  be 
noted  that  Hamun  in  Perisian  means  "expan- 
sive," hence  "large,"  and  his  "fall"  or  Nephel 
recalls  the  Nephil-im  of  Gen.  6,  when  these 
demi-gods  took  wives  of  whom  they  chose. 
The  word  is  written  Nophel  in  this  case  of 
Haman,  as  if  Noph-El  or  "Memphis-God" 
(Noph.  Isaiah  19:13,  &c.),  the  grotesque  Pa- 
ta^'h   or    "Vulcan,"    or   his    sons   the    Kabir-i 


*  The  cure  of  Legion  occurs  in  the  country  of  the  Geras- 
enes  or  "cast-outs"  according  to  the  Mark  and  the  Luke. 


EGYPT  AND  ISRAEL  237 

(Herod.  3:37),  which  latter  word  may  be  Gib- 
bor-i,  though  in  Hebrew  Kabur-i  would  be 
"tombs." 

14.  The  Egyptian  word  Kera^'h  or  "night/' 
whence  the  Greek  Gorg-on,  may  connect  with 
the  Chaldean  I-Gig,  the  Hebrew  A-Gag  and 
Gog,  for,  as  Perseus  or  Pe-'Orus  ("the  Horus'' 
or  "light")  overthrew  the  Gorg-on,  so  Mor- 
dech-ai,  son  of  Ja-Air  or  "light,"  overthrew 
the  A-Gog  Haman;  and  Jehoah  will  destroy 
Gog,  and  his  Hamort,  and  "bury"  or  Keber 
them,  while  Jesus  alone  cures  the  demoniac 
Legion  when  he  comes  out  of  the  Keber-i;  a 
man  so  strong  he  could  not  be  bound  with 
chains;  but  Legion  was  only  restored  to  his 
right  mind  after  he  had  fallen  down  and  wor- 
shipped Jesus;  as,  likewise,  Nebuchadnezzar's 
understanding  returned  and  excellent  Rab  was 
added  to  him ;  and  the  limits  of  Ja-Abez  were 
Reb-itha,  as  the  bedstead  of  Aog  was  at  Rabb- 
ah  in  Aa-Mon.  Ja-Air,  "light,"  father  of 
Mordech-Ai,  is  also  the  name  of  the  chief  for 
whom  Bashan  or  land  of  Repha-im  (Deut.  3: 
I3~i5)  was  later  called,  so  that  Ja-Air  was 
evidently  a  giant  as  well  as  a  ruler  (Judges 
10:3-5),  buried  in  Kam-on;  and  it  is  barely  a 
coincidence  that  the  story  of  Ja-Air-us  at  once 
follows  in  the  Mark  and  Luke  the  cure  of  Le- 


238  EGYPT  AND  ISRAEL 

gion,  and  that  "Maiden,  Kumi,"  is  said  to  his 
dead  daughter,  while  the  old  Ja-Air  as  a  Gile- 
Aad-i,  "great-multitude"  or  "assembly,"  is  as 
Aad-uth  rendered  "synagogue"  in  the  Greek; 
but,  if  not  a  coincidence,  the  i-Keber  or  "bur- 
ial" in  Kam-on  or  "arise"  of  Ja-Aer  the  Gile- 
Aadi-i  who  as  "light"  succeeded  to  the  land  of 
the  Repha-im,  and  had  the  thirty  ^'Havv-oth  or 
"habitations"  (a  Chaldaic  word  for  "living" 
as  against  Repha-im  or  "dead,"  must  have  sug- 
gested the  name  Jair-us,  if  not  the  story;*  to 
which  must  be  added  that  Talitha  is  "maiden" 
only  in  Syriac,  that  Tal-ah  is  "to  suspend"  in 
Hebrew,  and  Haman  was  Talah  or  "sus- 
pended" on  the  tree,  also  "crucified,"  and 
neither  was  dead  if  Tal-itha  comes  from  Tal- 
ah; nor  was  A-Besh-Alom  when  he  was  Tal- 
ah (2  Sam.  18:14),  for  Haman  as  an  I-Gig  or 
arch-demon  perhaps  appears  yearly  in  the 
month  Adar  or  March  to  oppose  the  Pur  or 
"coming-forth"  of  vegetation  or  the  Sun,  or 
the  Pur-ath,  as  in  Egyptian  theology  the  Per-t 
or  "coming-forth"  by  daylight  is  the  hope  of 
the  deceased  in  Amen-ti,  and  they  are  beset  by 
demons  who  oppose  this.    Pa-Sa^^h  commemor- 

*  la-Aer  had  thirty  sons  who  rode  upon  thirty  Air-im 
and  had  thirty  Air-im,  which  is  evidently  a  play  on  his  name, 
though  the  A  is  different  (Judges  10:4).  Compare,  Aira  the 
Jair-i,  priest  of  David   (2  Sam.  20:26). 


EGYPT  AND  ISRAEL  239 

ates  the  same,  as  it  seems  the  "passage"  of  the 
IsraeH  through  the  Ma-Debar  or  "from- 
speech/'  when  they  fight  at  Reph-Id-im  or 
"giant-hands''  with  Midi-an  or  men  of  "sta- 
ture," with  Aa-Nak  with  Aam-Alek,  with  Aog, 
&c.,  for  it  was  the  land  of  Tal-Aob-oth  (Hosea. 
13:4-5)  or  "tormenting-demons"* ;  these  Aob- 
oth  seeming  a  refuge,  however,  from  the 
Seraps  or  serpents  of  Serap-is  (Num.  21 :6- 
10),  and  perhaps  a  derisive  epithet  for  the  Aab- 
i,  that  class  of  the  Egyptian  priesthood  who 
purified  with  water ;  hence  Aob  is  also  Hebrew 
for  "water-skin";  and  so  Ka-Sem  or  "witch- 
craft" may  be  the  Sem  or  highest  order  of 
Egyptian  priesthood  as  "bull-tpriest,"  perhaps 
"ghost-prophet." 

15.  The  ^'Haron  or  "fierce"  anger  of  Je- 
hoah  was  permanent  against  the  giants.  He 
rejected  Sha-Aul  for  not  destroying  Aam-Alek 
or  A-Gag  and  his  cattle  as  well  as  the  women 
and  children.  The  very  offspring,  the  suck- 
lings, of  this  race  of  beings,  were  to  be  exter- 

*Tele-Aah  is  "trouble"  (Ex.  18:8;  Num.  20:14);  Aah 
being  the  cry  of  grief  (Josh.  7 :7)  ;  and  Aob-oth  is  the  usual 
"familiar-spirits"  or  sorcerers,  and  in  this  case  the  word  is 
plural  feminine  of  Aob  (I  Sam.  28:7),  though  Ba-Aal-eth 
Aob  of  Ain-Dor  was  a  woman. 

t  Ka  is  "bull ;"  also  in  Egyptian  Ka  meant  the  "ghost" 
of  a  person,  his  "double,"  which  usually  dwelt  in  his  tomb  if 
food  was  placed  there;  so  Ka-Sem  may  refer  to  the  spiritual 
power  of  the  Sem  or  "prophet"  who  wore  the  panther  skin. 


240  EGYPT  AND  ISRAEL 

minated  by  the  edge  of  the  sword  as  well  as  at 
one  time  by  a  deluge  of  water.  That  they  are 
alleged  to  be  giants,  in  order  to  heighten  the 
achievements  of  the  fathers  in  the  eyes  of 
posterity,  everywhere  appears.  The  most  com- 
mon enemy,  the  Peli-Sheth-im  or  "PhiHstines," 
perhaps  are  "wonderful-drinkers"  or  "wonder- 
ful clamorors,"  and  same  as  the  Beni-Shath 
(Num.  24:17),  which  name  might  be  so  un- 
derstood by  Hebrews  even  if  as  I  believe  the 
word  Pe-Le-Shet-au  or  "the  Reshtau,"  that  is, 
"the  mouth  (Re)  of  Set"  or  the  Desert  (hence 
the  Greek  form  Pe-Lu-Si-on  as  the  name  of 
the  border  city  Sin*)  was  the  origin  of  the 
name  Pe-Le-Shet  or  Philistine ;  and  this  though 
the  Leshet-au  or  Resht-au  was  religiously  the 
south  door  of  Na-Rad-f  ("nothing-groweth- 
it")t  wherein  was  the  sanctuary  of  Osiris  as 
typefied  at  Suten-^'Henen,  called  by  the  Greeks 
city  of  Herakles ;  which  "wilderness"  was  also 
called  Na-Rer-Rud-f  or  "wandering  in  the  Na- 

*  Sin  is  the  Egyptian  city  of  Aam  or  "eater,"  and  Pe- 
Lu-Si-um  or  "the  door  of  passage"  would  perhaps  justify 
the  classic  name,  as  it  was  at  the  entrance  to  the  Desert  of 
Sin  or  Sin-ai.  Since  connecting  the  words  Pelusium  and 
Peleshet  or  "Philistine,"  as  above,  I  find  that  Plutarch  says 
that  the  only  son  of  Melkarth  and  Astarte,  who  came  back 
with  Isis  from  Byblos  with  the  dead  body  of  Osiris,  bore 
the  name  Palaestin-us  or  Pelusius,  and  his  death  was  much 
mourned,  Isis  building  Pelusium  to  his  memory. 

t  Compare  Aa-Rad  (Numb.  21  :1)  on  the  edge  of  the  Wil- 
derness, and  Pa-Rad-ise. 


EGYPT  AND  ISRAEL  241 

Rud"  or  desert,  for  Osiris  seems  to  have  also 
fled  to  the  Wilderness  or  solitude. 

16.  Set  or  the  ''desert''  was  the  foe  as  well 
as  brother  of  Osiris,  perhaps  as  sterility  and 
productiveness  are  antithetic;  Osiris  in  such 
case  typefying  Egypt,  the  granary  of  the 
known  world,  for  his  most  usual  name  was  Un- 
Nepher  or  "visible  Good,"  but  possibly  the 
Nepil  or  "fallen"  or  "giant,"  as  he  was  asso- 
ciated closely  with  the  constellation  Orion,  or 
(as  the  Egyptians  called  it)  Sa'^h,  the  supposed 
Hebrew  Chesil,  which  word  means  "giant"  in 
Arabic.  And  Set  or  Sute^h,  a  rejected  term 
for  Deity  in  the  later  Egyptian  theology,  was 
the  same  as  the  Hebrew  Ba-Aal  as  understood 
in  Egypt,  at  least  in  some  of  his  phases,  for  the 
two  have  in  the  inscriptions  the  same  sign  of 
the  Sha  or  fox-hybrid  (Budge.  "Gods  of  the 
Egyptians")  ;  so,  in  Hebrew,  the  word  Set  in 
its  several  forms  has  a  sinister  meaning,  such 
as  "entice"  (Deut.  13:7;  i  K.  21:25),  as  Je- 
hoah  or  Sat-an  "moved"  or  le-Seth  David  (2 
Sam.  24:1 ;  i  Chron.  21  :i)  to  what  turned  out 
to  be  a  frightful  crime;  and  in  this  strange 
story  we  find  Jehoah  and  Set  or  Sat-an  are  the 
same,  and  foes  of  Isera-El;  while  Ai-Zebel 
"stirred-up"  or  the  Sat-ah  her  husband,  who 
worshipped  Ba-Aal  and  went  after  Gilul-im, 


242  EGYPT  AND  ISRAEL 

and  the  Sat-ah  seems  to  indicate  her  as  a  female 
Set  or  Sat-an.  The  personality  of  Ba-Aal  un- 
der that  name  is  nowhere  described  in  Hebrew 
writings,  though  the  Jahvist  account  of  the 
contest  of  EH-Jahu  with  the  priests  of  Ba-Aal 
indicates  that  he  was  ''lame,"  for  his  priests 
''limped''  or  Pa-Se^'h  about  the  altar ;  and  that 
he  was  Set  may  appear  when  it  is  said  Eli- 
Jahu  "i-Rapha  the  altar  of  Jehoah  the  Harus" 
(i  K.  18:30),  for  Horus  is  here  identified  with 
Jehoah,  and  Horus  was  in  Egyptian  myth  the 
antagonist  and  destroyer  of  Set. 

17.  Set  as  Nubti  was  father  of  Jerebo- 
Aam,  perhaps  the  Egyptian  "Eater-of-Ur-Ab" 
or  the  "Still-Heart,"  a  name  of  Osiris,  and  this 
great  foe  of  Jehoah  was  not  only  a  Gibbor 
''Hail  but  an  Aash-ah  Maleach-ah,  rendered 
"industrious,"  as  if  Aasah  or  "maker,"  yet 
Aashe-ah  is  probably  the  constellation  Aash  or 
Great-Bear  (Job  9:9),  the  Arab  Na-Aash, 
which  word  also  means  "to  carry"  or  a  "wag- 
on" in  that  tongue;  while  as  ^Hep-Esh  or 
"thigh,"  symbol  of  power,  this  constellation  in 
Egyptian  was  called  the  bull  Me-Se^'h-et  of 
Set,*  in  one  star  of  which  he  dwelt,  as  against 
the  southern  constellation  Sa^'h  or  "Orion"  of 
Osiris ;  which  Se^het  or  Me-Se^h-et  is  probably 

*  Budge,  "Gods  of  the  Egyptians." 


EGYPT  AND  ISRAEL  243 

the  ''destroyer"  or  Ma-She'^h-ith  (Ex.  12:23, 
&c.),  whose  altar  gave  name  to  the  mountain 
at  Jerushalem  where  she  seems  identified  with 
Aashe-Tor-et,  that  is  probably  Ta-Ur,  whose 
appearance  as  a  sow  or  hippotamus  or  bear 
would  seem  to  confirm  this  view,  especially  as 
she  it  was  who  fettered  this  evil  constellation, 
and  who  is  figured  w^ith  a  chain  about  its  leg 
when  it  is  depicted  as  a  bear;  yet  in  this  case 
the  name  Ishtar  of  the  Chaldeans,  As-Tarte  as 
the  Greeks  called  the  Tyrian  goddess,  and  the 
Jewish  Ase-Ter  or  "Esther,"  would  evidently 
connect  with  Ta-Ur  of  Egypt,  and  the  watch- 
ful constellation  that  never  sets;  thus  includ- 
ing Mi-Zeph-ah  the  daughter  of  "Jepthah"  or 
le-Pata^'h  in  the  sense  of  "watcher" ;  hence  the 
meaning  of  Sether  as  "hidden"  would  yield  to 
that  of  Ta-Ur  or  "the  Mighty,"  and  to  the 
Arab  word  Aash-ah  or  "hairy,"  "shaggy,"  like 
Aes-av  or  "Esau"  who  went  to  Seair-ah  or  the 
"hairy"-goddess  upon  the  advent  of  Isera-El  at 
Pe-Nu-El;  which  word  "Pe-Na"  in  Egyptian 
means  perhaps  "the  not"-god,  as  Hebrew  Pen 
or  "lest,"  "that  not,"  and  is  appHed  to  ^sav 
as  superceded;  so  that  Aashe-Tor-et  or  As- 
Tar-te  is  properly  wife  of  Melek-Areth  or  the 
"skin-king,"  as  perhaps  of  Aog  (Deut.  1 14)  ; 
while  Jerebo-Aam  built  Pe-Nu-El  as  indicative 


244  EGYPT  AND  ISRAEL 

of  his  relation  to  the  no-god  or  beast-types  of 
Deity;  yet  his  Aa-Gela-i  or  "calves''  also  means 
"wains"  or  "wagons,"  as  the  Arab  word  Na- 
Aash  does,  and  they  doubtless  refer  to  the  bull 
Mese^h-et  of  Set,  as  Meshech  in  Hebrew  means 
"to-draw-along,"  also  "tall"  as  drawn-out.  It 
was  a  new  "cart"  or  Ae-Gal-ah  in  which  the 
Peli-Shet-im  sent  back  the  Aron  of  Jehoah, 
drawn  by  two  Par-oth  or  "cows,"  and  when  this 
"cart"  came  into  the  field  of  Jehoshue-Aa  of  the 
house  of  the  Shemesh  (not  "Shem-ite")  or  the 
"Sun"  both  cart  and  cows  were  sacrificed  to 
Jehoah;  but  when  David  brought  the  Aron 
from  the  Ba-Aal-i  of  Jehudah  he  only  sacrificed 
a  bull  and  a  calf ;  yet  it  must  be  noted  that  this 
movement  of  the  shrine  was  after  he  had  de- 
feated the  Peli-Shet-im. 

1 8.  The  word  Aam  in  Hebrew  means 
"people,"  while  in  Egyptian  Aam  is  "eater," 
and  the  Aa-Aam  were  the  nomads  of  the  Set 
or  "desert,"  so  that  if  the  name  Jerebo-Aam  is 
Egyptian  the  affinity  with  Set  is  apparent,  and 
Aam  or  Pelu-Si-um  and  the  Peli-Shet-im  would 
also  connect.  The  fact,  too,  that  Jerebo-Aam 
founded  Shechem,  a  word  which  in  Hebrew 
means  "shoulder,"  and  Sut  is  "shoulder"  in 
Egyptian,  seems  to  identify  him  with  the  god 
Set;  a  point  strengthened  by  the  fact  that  in 


EGYPT  AND  ISRAEL  245 

Egyptian  Se^hem  means  "power,"  ''force"*; 
but  at  Se^'hem  (Leto-polis)  in  Egypt  was  de- 
posited the  "shoulder"  of  Osiris,  which  was 
called  Maa-^Hak  (a  word  which  sounds  some- 
what as  Ma-Gog).  ''Ham-Or,  father  of  the 
Shecham  who  ravished  Din-ah,  bath- Jakob 
means  "Ass"  in  Hebrew,  a  beast  in  Egypt 
associated  in  places  with  the  cultus  of  Set,  but 
in  Egyptian  the  words  ""Ham-Ur  mean  the 
"great  Egyptian." 

19.  Gide-Aon,  a  Gibbor  ""Hail  was  son  of 
lo-Esh  or  "fire,"  Abi  the  Ae-Zera-i  or  "father 
of  the  defenders,"  and  dwelt  in  Aa-Per-ah, 
which  means  a  "gazelle,"  for  in  Egypt  the  oryx 
was  sacred  to  Set,  and  is  depicted  on  the  brow 
of  the  foreign  (Syrian)  god  Reshep,  as  its 
head  also  is  the  prow  of  the  ^'Hennu  or  Seker 
boat  which  encloses  and  carries  off  Osiris,  as 
the  Seair-ah  or  "goat-barge"  carries  ofif  Elijah, 
and  in  which  dwelt  Ae-Sav.  Gide-Aon  is 
found  working  with  wheat  "in  Gath,"  rendered 
"wine-press,"  but  his  concubine  was  in  Shech- 
eni,  where  the  name  of  Deity  was  Ba-Aal  Ber- 
ith,  who  was  perhaps  the  same  as  lerub-Ba- 
Aal  (if  we  reverse  le-Rub  to  Bur-ei),  and  this 

*The  word  Shechem  in  Hebrew  is  often  read  "early," 
as  "he  arose  Shechem,"  but  so  frequent  is  the  phrase  that  I 
suggest  the  Egyptian  sense,  and  would  read  he  arose  "strength- 
ened" or  "refreshed." 


246  EGYPT  AND  ISRAEL 

may  be  the  correct  form  of  Jerebo-Aam  who 
built  Shechem;  yet  the  camp  where  Jerub-Ba- 
Aal  mustered  to  fight  Mid-Ian  and  Aam-Alek 
was  the  fountain  or  eye  of  ""Harod,  and  he 
pursued  them  to  the  ascent  of  the  ^'Heres, 
capturing  the  two  kings  "and  all  the  camp  of 
the  ""Harid/'  which  seem  certainly  allusions  to 
Horus  and  '^Har-pa-^'Herad  or  "Harpocrates" ; 
for  Mid-Ian  may  be  ''giant-oppressor''  or 
"wine-giant,"  as  if  from  the  same  word  as  ha- 
Med-atha  the  father  of  Haman,  coupled  with 
Iain  or  Jain  "heat,"  boiling,"  hence  "wine," 
"rage,"  "oppression."  In  all  mentions  of  the 
word  Mid-Ian  it  is  in  the  singular,  and  so 
mostly  is  Aam-Alek,  as  if  they  were  individ- 
uals. "Wine"  is  A-Rep  in  Egyptian,  and  so 
we  have  the  classic  P-Riap-us  or  "the  Wine"- 
god,  and  perhaps  To-Rophon-ius,  &c. ;  but  the 
Greeks  derived  their  word  Oin-os  evidently 
from  the  Phoenicians.  But  the  land  of  Midi- 
an  was  that  to  which  Mosheh  fled,  not  to 
meditate  as  in  case  of  others  who  went  into  the 
"Wilderness,"  but  because  he  was  a  murderer 
who  feared  the  penalty  of  his  crime;  and  yet 
the  name  Midi-An  or  "no  speech"  is  in  Egyp- 
tian the  equivalent  of  Ma-Debar  or  "from 
speech"  in  Hebrew,  which  is  rendered  "Wilder- 
ness"; the  Egyptian  words  Med-et  or  "word" 


EGYPT  AND  ISRAEL  247 

and  Na  or  An  or  ''not"  or  "no"  constituting 
the  former  name.  And  that  Midian  means  a 
sohtude  finds  support  in  the  fact  that  the 
synoptic  gospels  all  say  Jesus  went  into  the 
Wilderness;  the  original  and  simple  form  of 
this  statement  being  that  of  the  Mark  (1:12- 
13)  ;  for  the  gospels  seem  resolved  to  rank 
Jesus  with  Mosheh.  Still,  the  Hebrew  word 
Med-ah  or  ''tall"  readily  suggests  a  giant  or 
"tempter"  who  was  supposed  to  inhabit  such 
localities ;  while,  on  the  other  hand,  during  the 
oppression  of  Midi-Ian  we  find  Gide-Aon  in  the 
Gath  or  "wine-press,"  and  he  slew  Aoreb  or 
the  "raven"  on  his  rock  and  slew  Zeeb  or  the 
"wolf"  at  the  Jakeb  or  "wine-press,"  &c. ;  so 
that  we  may  thus  connect  Midi-Ian  with  Repa- 
im.  In  this  connection  we  may  observe  that 
Jether  the  eldest  son  of  Gide-Aon  refused  to 
kill  the  two  princes  of  Midian,  and  this  story 
may  have  been  known  to  the  writer  of  the  Ex- 
odus story  since  the  name  Jether-o  is  given  to 
the  priest  of  Midian. 

20.  Rapa  or  Rapha  (the  Hebrew  P  and 
Ph  are  the  same  letter)  is  rendered  "giant," 
"healer,"  "dead."  We  should  probably  under- 
stand "genii,"  "satyrs,"  "goblins,"  of  great 
size,  or  even  "ghosts"  (Job  26:5;  Ps.  88:10, 
&c. ) ;    but    the    Latin    word    Rapere,    whence 


248  EGYPT  AND  ISRAEL 

''rape,"  seems  from  the  Egyptian  A-Rep  or 
"wine/'  suggesting  drunken  violence,  and  the 
P-Riapus  of  Lampasakos  seems  from  the  same 
source.  The  Egyptian  dead  were  to  encounter 
in  the  Dua-t  many  evil  beings;  so,  in  She-Ol 
(Isaiah  14:9),  the  Egyptian  She-Ur  or  "great 
lake"  or  "abyss,"  when  Nebuchadnezzar  reaches 
there,  the  Repha-im  and  the  Aa-Tud-i  (comp. 
Isaiah  i :  1 1 )  awake  to  meet  him,  which  "chief - 
ones"  are  the  lustful  "he-goats"  of  Jakob's 
dream  (Gen.  31:10,  12),  evidently  deriving, 
like  Dad  or  "David,"  their  name  from  the 
Osiris  ram  of  Taddu  or  Daddu  ("Mendes") 
in  Egypt,  and  worshipped  under  the  name 
Seair-im  by  the  Israelites  (Lev.  17:7;  2  Chr. 
11:15);  and  this  "ram"  or  Ba  must  have  given 
name  to  the  old  Bo-Aaz  aspect  of  Deity  at 
Beth  Le^'hem,  for  Aaz  is  "goat"  in  Hebrew,  and 
hence  Ruth  tempted  his  lascivious  disposition 
by  getting  under  his  Chanep  or  "wing"  while 
he  was  drunk,  for,  like  Sha-Aul,  he  was 
winged.  The  best  known  of  these  Seair-im  or 
Satyrs  was  ^s-Av  (Gen.  36:20,  &c.),  but  his 
grandson  Aam-Alek  was  most  hated  (Ex.  17: 
16),  though  "people  w^ho  suck  blood"  (as  Aam- 
Alek  means)  were  properly  identified  with 
^s-Av's  desire  to  eat  a  "red  man"  or  "blood 


EGYPT  AND  ISRAEL  249 

of  the  man,"  the  Adam  of  the  Adam  (Gen.  25  : 

30). 

21.  If  Rapha  or  Rapa  is  not  from  the 
Egyptian  word  Arep  or  "wine/'  as  P-Riap-us 
evidently  is,  we  might  find  the  Egyptian  words 
Ur-Af  or  ''great-flesh"  converted  into  Rapha, 
since  ^s-Av  or  ''Esau"  seems  "much-flesh"  in 
Egyptian;  and  this  Egyptian  word  Aes  or 
Aash,  "much,"  "many,"  means  Haman  or 
Amon  in  Hebrew,  and  he  was  an  A-Gag-i  or 
Aam-Alek-i;  but  Jesus  calls  him  Ma- Amon, 
and  he  is  "many"  or  Legion  in  the  Mark  and 
Luke.  But  Af  or  "flesh"  seems  the  Ta-Av-ah 
or  desire  for  flesh  of  the  Hebrew  (Num.  11 14, 
34),  "flesh"  to  the  eyes  (Gen.  3:6)  ;  but  seems 
the  same  as  their  word  Gav-ah  or  Gevi-ah,  the 
"body"  (i  Sam.  31  :io)  ;  and  in  Egyptian  we 
have  Af-Raa,  Af-Tem,  Af-Asar,  for  the  Sun 
when  it  had  passed  into  the  Duat  or  Hades  was 
called  Af  as  being  mere  "body"  or  "flesh,"  as 
if  its  light  was  its  soul  or  life;  and  so  Abera- 
ham  and  others  Gav-aa  or  "gave-up-the-ghost" 
or  body,  while  the  Gevi-eth  or  "body"  of  Sha- 
Aul  is  also  called  (i  Chr.  10:12)  Guph-ath. 
As  we  have  Rapha-im  as  "dead,"  "giants," 
"healers,"  we  may  reasonably  infer  that  the 
word  Comes  from  the  Egyptian  words  Ur-Af 
or  "mighty-body,"  "great-flesh."    Bene  Isera- 


250  EGYPT  AND  ISRAEL 

El  in  the  Ma-Debar  necessarily  met  these  giant 
spirits.  Before  reaching  the  sacred  Sin-ai  they 
battled  with  Aam-Alek  at  Reph-Id-im. 

22.  Reph-Id-im  probably  means  ''giant- 
hands"  or  ''healing-hands"  or  "dead-hands/' 
as  either  would  fit  the  events.  Mosheh,  seated, 
the  sceptre  of  Jehoah  in  his  hands,  acted  like  an 
umpire.  His  hands  were  Chebed,  perhaps 
shadowy  or  spectral,  the  Egyptian  ^Haibit ;  and 
when  his  hands  went  up  Isera-El  Gebar  or 
"mighty-man,"  when  his  hands  rested  Aam- 
Alek  was  Gebar;  but  Aharon  and  ''Hur  they 
ta-Mech  or  "smote"  the  lad-i  of  Mosheh,  mak- 
ing them  Anum-ah  or  "true"  till  the  Sun  went 
in  or  came  in,  though  Amun  is  a  suggestive 
word  here.  The  demon  and  his  Aam-i  were 
"prostrated"  or  la-'^Helesh  by  Jehoshuaa  at  the 
mouth  of  the  ^'Horeb,  which  ""Horeb  may  mean 
"sword"  or  "drouth"  or  the  mountain  of  that 
name.  The  place  is  then  by  Mosheh  called 
Jehoah  Nis-i,  at  the  same  time  warning  "that 
a  lad  on  the  Ches  of  Jah;  war  to  Jehoah  by 
Aam-Alek  from  age  to  age";  a  phrase  some- 
what sybilic,  and  palpably  mis-rendered  in  our 
usual  versions.  Nis  is  usually  rendered  "to 
tempt,"  but  is  "throne"  in  Egyptian,  as  Nez 
in  Arabic,  and  probably  corresponds  with  Ches 
or  "throne,"  or  may  be  the  same,  as  the  initial 


EGYPT  AND  ISRAEL  251 

letters  are  very  similar.  There  is  little  excuse 
for  rendering  Ches  ''hath  sworn/'  the  Septua- 
gint  having  it  "concealed/'  while  the  Samaritan 
and  Peshitto  have  it  "throne."  The  reading 
seems  to  imply  that  Jehoah  was  "tempted''  to 
decide  favorably  to  Aan-Alek,  whose  hand  is 
constantly  ready  to  avenge  this  adverse  de- 
cision. But  the  perpetual  hostility  here  de- 
clared between  Jehoah  and  Aam-Alek  is  re- 
markable in  view  of  the  "Cursed  be  Haman" 
still  uttered  at  the  observance  of  Pur-im,  for 
he  was  an  Agag-i,  and  Agag  and  Aam-Alek 
seem  much  the  same,  being  Repha-im  or  genii 
or  hairy  satyrs;  Mide-an  or  Med-ath  or  "tall 
of  stature."  In  the  Egyptian  "Book  of  the 
Dead/'  chapter  165,  one  in  the  Duat  or  Unseen 
World  addresses  the  god  Amen,  "Hidden 
(Amen)  is  your  name,  El-Ta-Sashaka,  and  I 
have  made  for  you  a  skin;  your  name  is  Ba- 
Ile-Kai,  your  name  is  Maalek-Atha" ;  and, 
whether  this  indicates  Aam-Alek  or  the  "skin- 
king"  Malach-Aareth,  the  difference  is  small, 
as  Malach-Aareth  is  surely  ^sav  the  grand- 
father of  Aam-Alek ;  yet  it  will  be  observed  that 
the  Egyptian  god  Amen,  who  we  are  told  in 
their  inscriptions  was  worshipped  in  Palestine, 
seems  here  to  be  assimilated  with  the  hairy 
concepts  of  Deity  there;  so  that  it  is  possible 


252  EGYPT  AND  ISRAEL 

that  Amen  is  represented  by  Haman.  "In  the 
times  approaching  the  Ptolemaic  period,"  says 
Budge,  "the  name  Amen  appears  to  have  been 
connected  with  the  root  Men,  to  "abide,"  to 
be  "permanent";  and,  as  this  was  about  the 
period  when  the  historic  portions  of  the  Jew- 
ish Scriptures  were  written,  we  may  see  why 
Shemu-El  was  to  be  a  Na-Amon  priest  and  to 
have  a  Na-Amon  house  (i  Sam.  2:35),  and 
after  death  he  rises  from  the  ground,  "he  At- 
ah  Me- Ail"  or  "embalm  robe";  as  David  is 
also  to  have  a  house  of  Na-Amen  (25  128),  for 
David  was  A-Demon-i  (16:12)  as  the  "red" 
^sav  was,  probably  a  demon  or  geni;  while 
No- Anion  (Nahum  3:8)  was  Nu-Amen  or 
"City  of  Amen,"  Thebes  in  Egypt;  but  even 
one  of  David's  sons  was  Amen-on,  and  the 
sister  he  ravished  was  Ta-Mar,  a  name  of 
Egypt. 

23.  Aamal,  however,  means  a  "toiler"  in 
a  sorrowful  sense,  like  the  Aa-Zeb  with  which 
Adam  was  condemned,  reversed  to  la-Bez  (i 
Chr.  4:9-10),  in  whom  I  recognize  Je-Bus  or 
Bes;  and  Ako  is  "goat"  or  "roe-buck"  in 
Arabic ;  so  we  may  have  Aamal-Ek  as  an  aspect 
of  the  Satyr  or  Seair-Aaz,  the  Aa-Thud  or 
"he-goat,"  a  phase  of  Osiris  at  Taddu  or 
Daddu,  which  city  the  Greeks  called  Mendes. 


EGYPT  AND  ISRAEL  253 

In  any  case,  the  last  we  hear  of  this  demon  is 
that  Repha-Jah,  Auzi-El,  &c.,  in  the  days  of 
King  Hezekiah,  went  to  Mount  Seair  "and 
smote  the  remnant  of  the  escapsed  to  Aama- 
lek"  (i  Chr.  4:42-43),  and  Rephi  and  Auz 
("strong''  or  "goaf')  are  suggestive  of  the  old 
legend. 

24.  This  fight  at  Rep-Id-im  is  closely  pre- 
ceded by  the  sweetening  of  water  at  Mar-ah, 
where  Jehoah  Nis-ah  the  people,  and  said  "I 
Jehoah  Rophe  thee"  (Ex.  15  :2i-26)  ;  following 
which  is  the  thirst  at  Repi-Id-im,  when  Mosh- 
eh  smote  the  rock  ""Horeb,  calling  the  place 
Mas-ah  upon  their  Nas-eth  or  "tempting" 
Jehoah,  saying  "The  being  of  Jehoah  in  our 
midst  or  not"  (17:1-7);  apparently  two  ver- 
sions of  the  same  incident,  though  the  later 
book  Numbers  (20:7-13)  locates  the  rock  story 
at  Kadesh.  Between  the  two  versions  is  found 
the  account  of  the  bread  from  Heaven,  pre- 
ceded by  the  Chebod  of  Jehoah ;  this  also  being 
a  gift  in  order  that  he  might  A-Nas  the  people 
(Ex.  16:4).  It  was  the  repeated  Lon  or  Lun, 
rendered  "murmur,"  of  the  people  that  in- 
voked this  Nis-i  or  Nas,  and  it  might  seem  that 
in  the  Ma-Debar  or  "from  Speech"  they  were 
required  to  be  silent,  and  so  the  Egyptians  in 
the  After- World  could  only  speak  when  the 


254  EGYPT  AND  ISRAEL 

mouth  was  opened  with  the  serpent  wand, 
which  was  perhaps  the  Serap  elevated  by 
Mosheh  on  a  Nas;  Nas  in  Egyptian  meaning 
"tongue"  as  well  as  "throne'' ;  so  that  the  Lon 
or  "murmur''  seems  reproved  by  Jehoah  or 
Mosheh  by  showing  that  he  alone  had  the 
power  of  Nas-ah  or  "tongue."  But  this  inter- 
pretation could  not  well  apply  to  the  prostration 
of  Aam-Alek  unless  Jehoah  Nis-i  means  that 
Jehoah  "spoke"  somewhat  against  him;  in 
which  case  "an  lad  on  the  Nesh,"  instead  of 
Ches,  may  be  "a  hand  on  the  man"  of  Jah,  for 
A-Nesh  or  "man"  and  the  Coptic  word  Nesh 
or  "oath"  (both  from  the  Egyptian  word 
Ane^h  or  "life,"  "living,"  may  have  induced 
the  curious  substitution  of  "hath  sworn"  in 
the  English  versions,  for  in  this  oracular  pas- 
sage there  were  hands  on  the  hands  of  Mosheh 
as  the  man  of  Jah,  whose  hands  were  Rape  or 
"dead"  or  "healing"  or  "gigantic."  The  Lon 
or  "murmur,"  however,  seems  to  connect  with 
the  idea  of  "abiding"  in  some  place  or  con- 
dition, as  the  Ma-Lon  (Ex.  4:24),  the  A-Lon 
of  Ma-Mere  (Gen.  13:18),  &c.,  which  seems 
not  "oaks,"  but  may  be  gateways,  as  the  Greek 
Py-Le  and  Py-Lon  seems  the  Egyptian  Pe-Lu-t 
or  "the  gate,"  and  so  Pe-Lu-sion,  and  Latin 
P-Luto,  &c.,  and  so  Lan  or  "lodge,"  "abide" 


EGYPT  AND  ISRAEL  255 

(Gen.  19:2;  24:2^,  25;  32:22,  &c.),  originally 
perhaps  at  the  ''entrance"  of  a  place,  the  Greek 
Py-Le,  perhaps  the  Egyptian  word  Le  or  Re, 
"mouth'';  hence  the  word  Lon  or  Lun  is  not 
"murmur,"  it  must  seem,  but  the  disposition 
to  remain  as  they  had  been;  and  so,  at  the 
making  of  the  Apis-calf,  Aharon  says  "you 
know  the  people  it  for  a  Pheraa"  (not  B- 
Raa),  "and  Mosheh  saw  the  people  it  for  a 
Phareaa,  for  a  Pheraaoh  of  Aharon  *to  whisper 
in  their  Kem-i"  (Ex.  32:22,  25),  which  may 
be  that  they  whispered  in  "Egyptian"  or  Kem- 
i;  Kem-ah  or  "granary"  being  here  pertinent 
in  Hebrew,  and  Kam  is  "garden"  in  Egyptian; 
and  that  they  were  disposed  to  return  to  Pha- 
raoh for  lack  of  a  "prince"  or  some  one  to 
lead  them  (comp.  Judges  5:2;  Ex.  5:4)  as  the 
context  in  vs.  22,  34,  shows,  and  that  the  calf 
was  the  Elohim  who  with  Aharon  was  to  go 
before  them  to  Pharaoh;  hence  the  leadership 
of  the  calf  made  of  them  (Ex.  32:17),  not 
"people  as  they  shouted,"  but  "people  of  Phe- 
reaoh." 

25.  While  the  Greek  word  Phoe-Nek-as, 
our  Phenicia,  seems  to  me  the  Egyptian  place 
Reseta-u  or  Pa-Leseta-u,  "the  Door  of  Pas- 
sages" (to  the  tomb),  and  the  same  as  the 
Greek  name  of  the  city  Pe-Lousi-on,  it  is  likely 


256  EGYPT  AND  ISRAEL 

that  the  Egyptian  words  Pha-Nak  or  ''the 
Nak/'  a  serpent  form  of  Set,  the  same  as  the 
serpent  "Giant''  or  Aa-Pep,  gave  the  name; 
and  so  we  have  Pha-Ne^h-t  or  ''the  Strong"  as 
a  probabiHty.  The  evil-being  Set  or  Sute^h, 
the  Hebrew  Zadok,  the  Greek  Styx,  called  in 
Egypt  Aa-Ne^h  or  "mighty-strong  two-fold" 
certainly  seems  the  giant  Aa-Nak  of  the  He- 
brews. The  frontier  fortress  "Gaza,"  properly 
Aaz-ah,  in  Phoenicia,  means  "strong";  also 
"goat,"  which  as  the  gazelle  was  an  emblem 
of  Set.  The  facts  that  Melek-Aareth  or  the 
"skin-king"  was  a  name  of  Deity  at  Tyre,  that 
as  Molech  he  was  the  concept  of  Deity  at 
Jerushalem  and  beyond  Jordan,  that  as  Bez  or 
le-Bus  he  gave  name  to  Je-Bus  or  Jerushalem, 
that  he  was  called  Shimeshon  and  Eli-Jah-u  on 
the  coast,  that  his  name  Avas  ^s-Av  in  Idamea, 
and  Sha-Aul  at  Gibe-ah  and  Ja-Besh,  &c.,  all 
tend  to  prove  that  Palestine  was  considered  a 
country  of  giants,  or  one  ruled  by  them.  In 
fact  the  word  Aa-Nak  or  Anak  means  in 
Arabic  "long-neck."  The  wealthy  and  luxur- 
ious Egyptians  must  have  regarded  the  un- 
couth country  people  of  Judea  and  Idumea  as 
barbarians;  indeed,  called  those  Aa-Aam-u  or 
"great-Eaters"  who  dwelt  or  rather  roved  in 
north  Arabia;  and  this  name  tends  to  prove 


EGYPT  AND  ISRAEL  257 

that  the  Aam  or  "people"  of  Israel  were  an 
Arab  tribe,  yet  as  Pelusium  was  Aam  they 
might  have  dwelt  there.  There  is  for  me  little 
doubt,  however,  that  the  giants  of  the  Hebrew 
writings  took  name  from  the  I-Gig-i  and 
Anunak-i  of  the  Chaldeans,  the  former  good 
and  the  latter  bad  "arch-angels,"  as  these 
names  give  us  Aanak  as  well  as  Gog  or  A-Gog 
or  Aog;  and  these  were  doubtless  the  "Geni-i" 
or  Shed-im  of  Hebrew  and  Chaldaic  (Deut. 
32:17;  Ps.  106:36-37). 


17 


SECTION  VIII 

I.  Enclosed  on  all  sides  by  more  civilized 
and  ardently  religious  peoples,  save  the  nomads 
to  the  south-east,  it  is  easy  to  understand  that 
the  Israelites  or  Hebrews  shared  the  religious 
concepts  of  their  neighbors.  This  was  cer- 
tainly true  down  to  the  time  of  ^zraa,  and 
perhaps  a  century  or  two  later.  A  thousand 
years  after  the  supposed  date  of  Mosheh  we 
find  Deity  at  Jerushalem  called  Ba-Aal,  and 
the  goddess  was  Aash-Ter-eth  or  Bosh-eth 
(Jere.  9:14;  11:13,  &c.).  This  Ba-Aal  or 
"In-the-Above"  was  not  perhaps  precisely  the 
Chaldean  Bel  or  Bel-Marduk,  but  their  "the 
Tam-Uz"  (Ezek.  8:14),  the  solar  hero  for 
whom  in  autumn  women  lamented,  though 
Tam-Uz  seems  to  mean  ''E  n  d-of-L  i  g  h  t.'' 
Tam-Uz  was  the  name  of  the  month  August- 
September  in  Hebrew  and  Chaldean,  called 
Shaw-al  by  the  Arabs ;  and  so  as  Sha-Aul  his 
great  shrine  was  at  Gibe-ah.  Old  folk-lore 
told  of  him  as  the  first  king  and  as  Meshiu^'h 
or  "anointed";  hence  mascuHne  of  Ma-She^'h- 
ith  or  the  "destroyer,"  whose  temple  was  on 


EGYPT  AND  ISRAEL  259 

the  Mount  of  Olives  (2  K.  23:13),  and  who  is 
identified  with  Aash-Tor-eth.  Sha-Aul  was 
the  ""Hamed  or  "desire"  (i  Sam.  9:20)  of 
women  (Dan.  11:37),  from  which  word  Mo- 
""Hamed  the  Arab  derived  name;  hence  as  the 
Zeb-i  or  "glories"  of  Israel  (2  Sam.  1:19)  he 
and  his  son  connect  with  the  "gazelle"  depicted 
as  the  frontlet  of  the  god  Reshep  by  Egyp- 
tians ;  and  the  Zebi  was  an  emblem  of  Set,  and 
doubtless  expresses  the  hairy  ^sav  of  Seair- 
ah.  In  the  Koran  we  find  Sha-Aul  called 
Tal-ut,  which  corresponds  with  what  Her- 
odotus says  of  the  Arabs,  that  their  names  for 
Deity  and  his  mate  were  Horo-Tal  and  Alil-at, 
perhaps  Horus-Tal;  and  a  Tel  or  Gibe-ah  is 
a  "hill,"  "tall,"  "heap";  but  Talul  means  in 
Hebrew  "tormented,"  and  we  have  "great- 
drouth"  or  Tal-Aob-eth  in  the  Hoshea  (13:5), 
perhaps  "tormenting-spirit,"  as  Aob  means 
"familiar-spirit" ;  while  Alil-at  is  evidently  the 
Moon-goddess  or  Night-goddess  who  appeared 
as  Aa-Lat-ah  to  Abram  when  the  Shemesh 
went  down  (Gen.  15:17). 

2.  Certainly  Zeb-i  may  by  reversal  be  I- 
Bez,  but  whether  so  or  not  the  identity  of  Sha- 
Aul  with  Malach-Aareth  and  other  fierce  and 
hairy  concepts,  such  as  ^s-av  and  Shimesh-on 
and  Eli-Jahu  and  Je-Bus  or  Bes,  and  these 


26o  EGYPT  AND  ISRAEL 

with  Ba-Aal  during  the  time  of  the  ferocious 
Jeremiah,  that  is,  during  the  Captivity,  is  ap- 
parent. They  were  the  same  concept  of  Deity 
or  his  representative  in  separate  places  or 
among  different  tribes  and  nations.  None  of 
these  were  so  merciless  as  Jehoah,  who  de- 
stroyed all  life  by  a  Deluge  on  the  Euphrates, 
or  Raa,  who  attempted  to  destroy  mankind  on 
the  Nile.  The  lion  forms  of  Deity  in  Egypt 
were  of  this  same  system  of  the  priests  to  in- 
fluence men  to  their  betterment  by  terror. 
A-Nep  or  ^^Anubis,"  of  the  "jackal"  or  "fox" 
head,  w^hich  is  Shual  in  Hebrew,  perhaps  the 
same  as  Sheol  or  Hades  and  Sha-Aul  the  king, 
was  lord  of  embalming  and  of  the  dead  in 
Egypt,  and  by  reversal  of  his  name  we  have 
him  as  le-Pun-eh  or  "the  Nup-ei"  the  father 
of  Chaleb  or  the  "dog"-saint  of  ''Heberon,  but 
it  is  almost  as  likely  that  he  connects  with 
Sheol. 

3.  Molech,  the  Akkdian  Mulge,  lord  of 
the  Underworld,  who  by  a  mis-placed  letter  is 
Lamech  the  father  of  Tubal-Kain  or  Noa^'h, 
was,  in  the  days  of  Jeremiah  (7:31,  &c.),  sup- 
posed to  be  that  special  concept  of  Deity  to 
whom  infants  were  sacrificed  at  Jerushalem; 
and  that  he  was  the  warrior-god  and  the 
drouth-god,    that    is,    the    scorching    Sun    of 


EGYPT  AND  ISRAEL  261 

Summer,  is  quite  clear.  At  Jerushalem  there 
were  high-places  of  Tophet  in  the  Gai  of  the 
son  of  Hinnom;  Gai-Hinnom  becoming  Ge- 
Henna  or  Sheol  in  later  times ;  but  the  Greeks 
evidently  derived  the  garden-waterer  or  cup- 
bearer Ga-Nym-ede  from  the  mighty  Num  or 
^H-Num  of  Egypt,  originally  a  personification 
of  the  Nile,  and  Gai-ha-Nom  is  seemingly  an 
awkward  Hebraism  of  his  name;  perhaps  an 
intentional  one,  for  as  ''ha-Nom"  or  "the 
slumberer''  this  rain-god  might  cause  "drouth'' 
or  Ja-Besh,  and  hence  the  play  on  his  name. 
Mo-Lech  thus  connects  as  la-Besh  or  drouth- 
god  with  Sha-Aul  who  was  buried  at  Ja-Besh- 
ah,  and  with  Jeho-Shuaa  if  this  solar  concept 
was  the  Egyptian  Shuu  the  twin  of  the  lion- 
goddess  Tefnut,  "moisture,''  perhaps  Tophet; 
and  the  name  Shuu  means  "dry,"  "light,"  &c. ; 
and  she,  it  is  urged,  was  the  same  as  Daphne, 
the  love  of  Apollo  at  Grecian  Thebes,  and  his 
priestess  or  Sybil  at  Delphi,  called  also  Manto, 
perhaps  as  the  Egyptian  queen  of  Amen-ti,  and 
the  Ti-Menath-ah  wife  of  Shimesh-on  and 
Jehud-ah,  whence  the  Greek  word  Manteia  or 
"divination."  Tefnut  as  lion-goddess  would 
be  much  the  same  as  Se^het  of  Memphis,  Bas-t, 
or  others  of  that  figure,  for  Bas-t  seems  fem- 
inine  of   Bes,    and   the   lion-god  ""Ha-Bes    of 


262  EGYPT  AND  ISRAEL 

Abyssinia,  as  well  as  that  Besh-eth  or  "shame- 
ful-thing" who  seems  the  consort  of  Ba-Aal 
(Jere.  11:13),  but  who  is  addressed  (3:23-24) 
as  "Truly  to  the  liar  from  the  hills,  Hamon 
of  the  mountains,"  &c.,  as  if  Besheth  was 
masculine,  and  the  same  as  Haman  the  Agag-i. 
At  least  in  this  latter  text  (v.  24)  we  have  it 
that  Besheth  had  devoured  flocks  and  herds, 
sons  and  daughters,  which  points  to  Molech  as 
Besheth;  and,  as  la-Besh  is  "drouth,"  and 
la-Besh  of  Gile-Aad  was  in  or  near  Aammon 
where  the  name  of  God  was  Molech  (i  K. 
11:7),  the  connection  seems  assured,  unless 
Milech-Am  or  Melech-mother  (v.  5)  be  that 
la-Bish-ah  whose  devotees  by  night  brought  to 
her  the  body  of  the  first  Malach,  and  fasted 
seven  days  (i  Sam.  31:11-13). 

4.  The  fierce  Lamech  or  Malech,  also  con- 
nected with  "sevens"  (Gen.  4:24;  5:31),  a 
number  sacred  to  Apollo  or  the  Sun,  was 
father  of  Noa'^h  or  Ma-Noa^'h,  who  like  ""Han- 
och  of  the  365  years,  "walked  a  God,"  not 
"with"  God.  Lech  is  to  "walk,"  to  "go,"  and 
Ma-Lech  or  "king"  seems  in  Hebrew  to  con- 
nect with  it.  Strictly,  however,  Ma-Lech 
would  mean  in  places  "from  going,"  with  the 
sense  of  the  inanimate,  the  still,  the  dead.  Ma- 
Leach,  "angel,"  "messenger,"  "workman,"  cer- 


EGYPT  AND  ISRAEL  263 

tainly  seems  connected  with  the  word  Lech. 
Ma-Lech  was  probably  a  title  of  the  Sun  which 
had  "gone-over";  and  in  places  (Deut.  1:19; 
2\f)  the  word  Lech-ath  is  rendered  "went- 
through,"  in  much  the  sense  of  Aaber  or 
"passed-through,"  so  that  Ma-Lech  may  be 
used  in  the  sense  of  the  "departed";  wherefore 
as  the  representative  of  the  absent  Deity  the 
title  was  transferred  to  the  ruler  or  "King." 

5.  Molech  was  a  name  of  Ba-Aal  (Jere. 
19 -5  j  32*35)>  who  was  the  Egyptian  evil-god 
Set,  called  also  Nub-ti  and  Sute^h,  and  perhaps 
El  Shadd-ai  or  "God  Almighty";  perhaps  El 
Shed-im  or  "God  of  the  Demons"  (Ps.  106:37; 
Deut.  32:17),  the  Chaldean  "geni-i"  or  Shed- 
im,  to  whom  the  Hebrews  sacrificed  children; 
and  Jehoah  claims  that  he  was  El  Shadd-ai 
(Ex.  6:3),  or  appeared  as  El  Shadd-ai.  That 
these  names  refer  to  a  solar  phase  seems  prob- 
able from  the  famous  passage  of  the  Amos 
(5:26)  where  it  is  said  "Ye  bore  the  shrines 
of  your  Ma-Lach,  and  like  the  Sun  your 
images;  a  star  your  God";  Chi-Un*  or  "like- 

*  Chi-Uun  may  be  read  Chivvan,  and  this  is  more  prob- 
able as  fitting  the  context;  and  Chivvan  was  the  Assyrian 
name  of  the  star  Saturn,  the  Akkadian  "high-prince"  or  Sak- 
Ush ;  and  this  is  explained  elsewhere  in  this  volume.  Yet  it 
seems  impossible  that  the  mass  of  people  should  worship 
any  star,  for  even  at  this  day  they  do  not  know  one  star 
from  another. 


264  EGYPT  AND  ISRAEL 

the-Sun"  referring  to  the  city  "On/'  the  Egyp- 
tian An-nu,  which  was  Grecised  into  HeUo- 
poHs ;  Ma-Lach  thus  connecting  with  the  Sun- 
set God  A-Tum  or  Tern,  special  deity  at  Annu, 
as  also  at  Pi-Thom  or  Per-Atem  the  ''house  of 
Tern/'  and  perhaps  at  Raa-Meses  or  ''Sun-of- 
Evening/'  two  towns  built  for  the  King  by  the 
Aibera-im  as  Mes-'^Hen-oth  or  "lying-in"  cities 
for  women,  or  for  the  reposing  Sun-god  as  his 
Mish-Chan  or  "tabernacle."  The  old  Sun  was 
the  father  of  the  young,  the  Sun  of  morning  or 
of  Spring.  And  it  was  the  old  Sun,  the  Sun 
of  evening,  passing  into  the  Dua-t  of  the 
Egyptians,  the  O-De-os  of  the  Greeks,  as  O- 
Dyss-eos  did,  hence  the  god  Ha-Des,  who 
suffered,  but  was  awful,  fateful,  eternal,  and 
was  lord  of  the  re-born  in  the  future  life.  Raa 
was  the  general  name  of  the  Sun  in  the  skies, 
among  the  Egyptians,  but  the  several  positions 
the  Sun  occupies  were  the  physical  antecedents 
of  other  solar  personifications.  Sa-Raa  or 
"Son  of  Raa,"  a  title  adopted  in  the  early 
dynastic  times  by  the  kings,  may  have  given  us 
I-Se-Ra-El  as  children  of  Raa-El  or  the  "Sun- 
god"  ;  and  with  this  must  be  noted  the  message 
of  Jehoah  to  Pha-Reaoh  (Ex.  4:22),  "I-Sera- 
El  is  my  son,  my  Bechor";  but  it  does  not 


EGYPT  AND  ISRAEL  265 

follow  that  Jehoah  and  Iza^'hak  are  the  same, 
or  that  Jakob  and  ''Osiris"  or  A-Sar  are  one. 

6.  The  Phoenicians  as  well  as  the  Egyp- 
tians made  up  triads.  Daud,  whom  Greeks 
translate  Eros  or  "love,"  is  made  the  son  of 
Zadek,  which  seems  the  Egyptian  Sute^^h 
(Set),  the  Greek  Styx,  and  Malechi-Zadek  of 
Shalem  is  evidently  the  same.  In  another 
account,  the  Phoenician  Zadek  is  father  of 
eight  sons,  called  Kabir-i,  as  "Jesse"  or  Ishai 
has  eight  sons;  and  Zadek's  youngest  is  Esh- 
Mun  or  E-Shemun,  but  the  Greeks  identified 
him  with  ^skul-Api-os,  who  they  said  was 
son  of  Apollo ;  and  the  story  was  that  Esh-Mun 
was  a  handsome  youth  who  mutilated  himself 
to  escape  the  love  of  Aash-Ter  Nosema  the 
mother  of  the  gods,  who  with  the  help  of 
Ruphe  "healed"  Esh-Mun  with  her  "heat"  or 
^'Ham-un;  whereas  David  got  no  ""Ham  from 
Abi-Shag  or  Hebe-Shag,  as  Herakles  from 
Hebe,  and  perhaps  Mosheh  from  Pi-Sag-ah. 
In  the  triad  at  Beth  Le^'hem,  of  Bo-Aaz  and 
Ruth  and  Aobed,  Naa-Omi  is  only  "nurse"  or 
Amon-eth. 

7.  A  third  Phoenician  myth  makes  Dad  or 
Ha-Dad  the  son  of  Aes-Thar  Noa-Ema  by  her 
father  El  or  II,  whom  the  Greeks  render 
Kronos ;  but  El  is  also  called  El  Melach,  whom 


266  EGYPT  AND  ISRAEL 

the  Hebrew  story  considers  the  dead  husband 
of  Naa-Omi.  Aobed  is  thus  a  name  of  David, 
and  both  are  phases  of  Osir-Dad  or  -Tad, 
whose  great  shrine  at  Abyd-os  means  (Budge 
says)  Ab-Du  or  the  "heart's  desire."  But 
Zadek  or  Ishai  ("Jesse"),  as  father  of  the 
Kabir-i,  is  thus  identified  with  Hephaest-os  or 
Vulcan,  whom  classic  story  makes  father  of  the 
Kabir-i,  perhaps  Gibbor-im. 

8.  Another  curious  account  is  that  David 
or  Ha-Dad  was  king  at  Damascus,  and  was 
killed  by  ^'Haza-El  or  "sleep-god,"  while  Eli- 
Shaa  stood  by  and  wept,  as  did  Jesus  or  Ishai 
the  son  of  David  when  El-Azer-us  slept. 
David's  girl,  however,  may  be  Abish-Ag,  con- 
necting with  Sha-Aul's  la-Bish-ah;  and  it  was 
A-Besh-Alom  or  "bad-youth,"  not  "Ab-salom," 
who  is  caught  up  by  the  Sob-ach  of  the  El-ah ; 
but  Joab  would  not  permit  such  a  saviour,  for 
another  account  (2  Sam.  10:16-18)  says  Shob- 
ach  was  chief  of  Zebe  to  Ha-Dad  Aezur, 
and  was  killed  by  David  at  ^Helem-ah  or 
"dreamer"  shortly  before  it  caught  A-Besh- 
Alom ;  Sebek  being  the  crocodile  form  of  Deity 
in  Egypt,  and  the  "thicket"  which  caught  the 
ram  that  saved  Iza'^hak  as  his  fanatic  father 
was  at  the  point  of  sacrificing  him ;  both  Iza'^hak 
and    A-Besh-Alom  being  perhaps  phases   of 


EGYPT  AND  ISRAEL  267 

Horus,  and  the  crocodile  or  Shed-et  being  the 
"concealed/'  as  the  hieratic  meaning  of  its 
figure;  but  the  great  El-ah  in  the  case  of  A- 
Besh-Alom  implies  perhaps  the  "goddess'*  Ta- 
Ur  or  "the  great"  who  is  often  depicted  with 
the  head  of  the  crocodile. 

9.  If  Aberaham  and  Iza^'hak  and  Ja-Aakob 
were  a  triad  they  would  seem  like  the  saying 
of  the  Sun-god,  "I  am  ^Hephera  at  morning, 
Raa  at  noon,  and  Tem  at  evening/'  Aber  in 
the  name  Abera-Ham  means  "over,"  the  Greek 
Hyper,  and  much  the  same  as  Aaber,  which  is 
usually  rendered  "pass-over" ;  and  Aber  is  also 
rendered  "wing,"  "pinion,"  "feather,"  with 
which  a  fowl  "soars"  (Job  39:26);  so  that 
Abera-Ham  seems  an  eponym  of  the  Aabera-im 
or  "Hebrews,"  as  Isra-El  or  Ja-Aakob  is  of 
the  Isera-El-i,  or  rather  these  people  gave  name 
to  the  two  patriarchs.  It  can  scarcely  be 
doubted  that  the  word  Aaber  refers  to  the  boat 
of  the  Sun,  and  that  Abera-Ham  was  conceived 
of  as  solar,  as  his  passing  westward  might 
indicate  in  the  story  of  him.  Had  there  been 
such  an  ancestor  the  cave  Ma-Chephel-ah 
where  he  and  Sar-ah,  Iza^'hak  and  Jakob,  were 
buried  would  have  been  the  focus  of  a  pilgrim- 
age ;  but  the  place  is  never  alluded  to  after  the 
burial  there  of  Jakob,  though  it  was  said  to  be 


268  EGYPT  AND  ISRAEL 

at  ""Heberon;  a  fact  tending  to  show  that  the 
story  of  these  personages  was  written  subse- 
quent to  much  of  the  Scriptures.  The  word 
Ma-Chepel-ah  possibly  is  feminine  of  ^Hep- 
hera,  a  name  of  Deity  as  connected  with  the 
rising  Sun  and  with  re-birth  and  resurrection* ; 
typefied  by  the  ^Hephera,  the  Latin  Sacer-Ab 
or  ''scarab/'  consonant  with  Egyptian  Seker- 
Ab  or  the  "shut-up  fly,"  which  in  Greek  is 
Kophero-Phagos  or  ''dung-eater,"  and  perhaps 
the  Hebrew  Cher-Areb  or  Cherub  or  "borer- 
fly"  which  stood  over  the  Cheppor-eth  or  "Hd" 
of  the  Aron,  on  which  hd  a  Cheppor  or  ^Hepher 
was  evidently  pictured.  I-Za^'hak  or  "laugh- 
ter" is  probably  from  Za^'h-ah  or  "shining," 
"bright,"  and  seems  some  aspect  of  the  sky  or 
Sun. 

lo.  la-Aa-Kob  means  "wine-vat"  in  He- 
brew and  "grief"  in  Egyptian,  but  it  seems  to 
me  most  probable  that  the  name  is  a  reverse  of 
Bok-aa.  This  word  means  to  "open,"  to 
"cleave,"  as  Pata'^h  does,  and  the  two  words 
are  used  when  (Gen.  7:11)  it  is  said  the  foun- 
tains of  the  great  Tehom  were  Beke-Aa  and 
the  Areb-oth  of  the  Heavens  were  Pata'^h.   In 


*  Chapel  for  ^'Hepera  would  not  necessarily  conflict  with 
^Hepera  as  Cheppor  or  "atonement,"  for  in  Egyptian  the  L 
and  R  are  the  same. 


EGYPT  AND  ISRAEL  269 

Egyptian  the  mountain  of  the  Sun-rise  was 
Baa-^ha,  and  the  mountain  of  Sun-set  was 
Man-u,  or  Ta-Man-u  the  "land-of-Sun-set" ; 
from  which  latter  perhaps  their  Amen-ti  or 
"west''  and  "hidden"  place;  and  with  the  He- 
brew Ti-Men-ath  or  Ti-Mun-ah  where  the 
solar  ideals  Shimesh-on  and  Je-Hud-ah  got 
wives,  and  Je-Hoshu-Aa  was  buried,  and  con- 
necting with  the  Sun-set  god  Tem-u  as  the 
"perfected,''  "completed."  Beke-Aa  in  He- 
brew also  means  the  same  as  Bez-Aa,  to 
"cleave,"  to  "rend,"  and  so  Ja-Aakob  connects 
with  both  Pata^'h  and  Bes,  or  Aa-Zeb  the  "sor- 
rowful," who  was  the  A-Dam  or  A-Tem  or 
E-Dom  of  the  Hebrews,  brother-twin  of  la- 
Aakob  or  Baa^ha.  The  classic  name  Bakchus 
comes  perhaps  from  this  word  for  the  Sun-rise, 
or  from  Baa^'h  the  "inundation"  God.  The  in- 
itiation of  la-Aakob  at  la-Bok  by  la-Abek  or 
"wrestling"  seems  to  point  to  his  name  as  Bok- 
aa,  the  Egyptian  Baa^ha  or  Sun-rise,  for  the 
Sun  Zera^'h  upon  him  as  he  Aaber  Penu-El; 
besides  which  his  twelve  sons  are  the  twelve 
months.  Laban  or  "white"  was  a  name  of  the 
Moon,  whose  daughters  la-Aakob  married 
while  he  was  in  ^'Haur-an  or  the  "cave." 

II.     It    may    be    that    Abera-Ham    and 
I-Za'^hak  and  la-Aakob  were  aspects  of  the 


270  EGYPT  AND  ISRAEL 

Sun,  with  a  shrine  at  ^Heberon,  formerly 
called  Kiri-ath  Aaber-i,  ''city  of  Hebrews/' 
but  perhaps  in  derision  of  its  religion  called 
city  of  Arebaa  or  ''bestiality''  (Lev.  18:23; 
20:16,  "lie-down")  in  later  times.  Aaber  or 
"pass-over"  can  only  allude  to  the  people  as 
children  of  the  Sun,  which  was  given  a  Bar-is 
or  Aaber-ah,  called  by  the  Egyptians  Maad-et 
or  Aad-et  in  the  morning;  Maad-et  meaning 
"becoming-strong" ;  the  Hebrew  Moed  or  "ex- 
ceedingly," and  the  Ohel  Mo-Aad  or  "tent  of 
meeting"  ;*  and  the  boat  of  afternoon  was  called 
Seket-et  or  Semeket-et  or  "becoming  weak" 
(Budge),  which  may  explain  the  Such-oth  of 
the  allegoric  Exodus  (Ex.  12:37)  ^^^  o^  the 
risen  Ja-Aakob,  as  well  as  the  autumn  feast  of 
Such-oth  or  "tabernacles" ;  and  so  the  Cherub- 
im Such-oth  the  Aron  (i  K.  8:7),  while  the 
Israel-i  bore  the  Sichuth  or  Seket-et  of  their 
Malach,  the  boat  of  decrease,  and  images  like 
the  Un  or  "Sun"  when  it  became  weaker  as 
the  Renpa  (Egyptian  for  "year")  was  closing 
(Amos  5:26;  Acts  7:43).  Indeed,  Ja-Aakob 
was   supplicated  by  the  Ma-Leach-i   at   Ma- 

*In  at  least  one  place  (Ex.  16:34)  the  Aad-ith  or  "testi- 
mony," rendered  "tabernacle"  by  the  Septuagint,  is  the  Aron 
in  which  the  manna  and  law  were  kept;  and  the  fact  that 
the  divine  barge  in  Egypt  had  an  eye  depicted  on  the  prow 
agrees  with  the  Hebrew  word  Aad  or  "witness." 


EGYPT  AND  ISRAEL  271 

""Han-ah,  or  smitten  by  them,  and  ''Hennu  was 
the  boat  of  the  Sun  which  was  also  called  Seker 
or  "shut-up/'  and  supposedly  another  name  for 
the  Seket-et  or  boat  on  which  the  Sun  enters 
the  Dua-t,  and  which  I  identify  not  only  with 
Such-oth  but  with  the  Seair-ah  or  oryx-barge 
of  ^sav  and  A'^hud  and  Job  and  Eli-Jahu, 
with  the  difference  between  autumn  and  win- 
ter, as  "Returned  ^sav  to  his  way  Seair-ah, 
and  la-Aakob  journeyed  Such-oth-ah''  (Gen. 
33:16-17),  as  he  went  "to  the  feet  of  the 
Maleach-ah  which  before"  him  (v.  14),  that  is, 
the  woman-angel,  for  he  asked  his  Adon  to 
Aaber  before  him. 

12.  The  Theiash-im  were  "he-goats"  sent 
by  la-Aa-Kob  to  ^sav  (Gen.  32:14)  ;  but,  as 
Aaz-im  just  before  means  "goats,"  not  "she- 
goats,"  it  may  be  inferred  that  Theiash  means 
some  other  hairy  beast  or  "being"  as  the  word 
lesh  implies;  and  yet  Plutarch  (in  "These-us") 
places  the  establishment  of  the  0-Socha-phoria 
or  feast  of  boughs  at  the  door  of  These-us  the 
son  of  the  "goat"  ^ge-us,  and  this  in  the 
month  Pa-Nep-si-on,  while  the  son  of  These-us 
was  ^nop-is,  clearly  suggesting  in  both  cases 
A-Nup  or  "Anub-is"  the  angel  of  the  tomb,  the 
son  or  variant  of  Set,  the  Greek  Typh-on,  the 
Arab  Tawfan  or   "whirl-wind,"  the  Hebrew 


272  EGYPT  AND  ISRAEL 

Seair-ah  (Job  9:17;  38:1;  2  K.  2:1,.  11)  or 
"goat-barge"  of  the  winter  Sun,  worshipped 
by  the  Hebrews  (Lev.  17:7;  2  Chr.  11 115)  and 
Egyptians.  And  the  Greek  O-Socha-Phoria 
was  in  honor  of  Bakch-os  and  Ari-Adon-e,  or 
in  Hebrew  the  ''Hon-goddess,"  who  Hke  Ra- 
""Hel  had  a  nurse,  and  called  Kora-Kyn-a;  in 
Egyptian  ^Her-u  meaning  "voice,"  Kara  or 
"cry"  in  Hebrew,  Keras  in  Greek;  hence  Kor- 
Kyon  is  probably  "barking-dog,"  and  so  Debor- 
ah the  nurse  of  Ra^'hel  means  "word"  or  "or- 
acle." Besides,  both  Ari-Adane  and  Ra^'hel, 
as  also  Semele,  died  in  child-birth. 

13.  These-us  is  further  identified  with  He- 
brew and  Egyptian  story  by  his  marriage  with 
^-Gel-e,  daughter  of  Pa-Nope-us  or  "the 
Anup"  or  Anubis,  and  lo-Gal-e  seems  the 
"heifer"  Hathor,  who  as  Ae-Gal-ah  or 
"heifer"  was  wife  of  David  (2  Sam.  3:5)  ;  yet 
in  Hebrew  the  word  is  also  "wagon,"  "chariot," 
thus  connecting  with  the  watchful  constellation 
of  the  Wain  or  Ursa  Major,  which  in  Egypt 
was  connected  with  Rer-et  or  Lel-et,  that  is, 
Ta-Ur ;  and  the  son  of  David's  Ae-Gal-ah  was 
I-There-Aam,  as  the  mother  of  These-us  was 
Ae-Thera,  perhaps  Ta-Ur,  and  the  Phoenician 
goddess  Thor-o  or  "law";  and  yet  Thera  in 
Hebrew    also    means    "excessive"    or    "over- 


EGYPT  AND  ISRAEL  273 

much,"  as  in  Egyptian  Ta-Ur  is  "the  mighty,"* 
and  so  le-Thero  as  priest  of  Midi-an  or 
"giant"-land  may  only  express  a  giant.  The 
death  of  These-us  at  Sekyr-os  must  allude  to 
the  Sekar  boat  of  the  winter  Sun  in  Egypt; 
also  called  ^'Hennu,  which  gives  us  the  Ma- 
''Han-ah  of  David  and  Ja-Aakob  (2  Sam.  17: 
24;  Gen.  32:22),  and  of  course  Shimesh-on 
is  in  touch  with  it  (Judges  13:25).  Manes- 
Theos,  who  drove  away  These-us,  is  the 
"mane-god,"  hence  hairy,  and  the  same  as 
^sav  and  A-Besh-alom,  both  hairy,  who  drove 
away  Ja-Aakob  and  David.  Some  say  These- 
us did  not  establish  the  Isthmian  Games  to 
honor  Melech-Aareth,  but  to  honor  Sekyr-on, 
which  only  means  that  the  two  are  the  same, 
and  that  they  are  These-us  as  well  as  Seker- 
Osiris  and  the  Segor  or  "shut-up"  Noa^'h 
(Gen.  7:16);  all  which  enables  us  to  connect 
the  Tyrian  Malech-Aareth  with  the  sea-god 
Poseidon. 

14.  Curiously,  the  hair  of  Horus  was 
called  ''Hen-Sek-et,  and  this  might  seem  to 
connect  with  the  ""Hennu  or  Sek-et  boat,  and 


*  Shimeshon  deceives  his  wife  by  telling  her  that  he 
"over-much  shining"  or  le-Tar-im  La^h-im,  rendered  "ropes 
new,"  would  be  weakened,  etc.  He  next  tells  her  to  bind 
him  with  Aab-oth  not  made  by  a  workman,  and  Aab-oth 
means  "thick  clouds"  as  well  as  "cords." 


18 


274  EGYPT  AND  ISRAEL 

with  the  Hebrew  Seair-ah,  as  both  are  the 
goat-barge  of  the  autumn  Sun;  the  Hebrew 
Such-oth  being  a  name  of  this  barge  or  port- 
able "tent"  of  the  departing  Sun-god,  over 
which  was  arrayed  skins  of  beasts;  and  the 
feast  and  word  were  common  to  Persians 
(Strabo  ii:8;  5-6),  to  Greeks,  to  Carthage- 
nians  (Diod.  Sic.  20:25),  as  well  as  to  Jews 
and  Egyptians;  giving  name  to  the  hairy 
Scyth-ians  or  Sakyth-ians  (Herod.  7:64)  who 
destroyed  Nineveh  and  the  Assyrian  monarchy, 
and  invaded  Egypt  and  Palestine  about  B.  C. 
622. 

15.  It  must  appear  that  la-Aakob  erected 
Such-oth  as  a  memorial  of  hairy  ^sav,  the 
earlier  name  of  the  local  Deity  or  Penu-El  the 
"afore-God,''  over- whom  la-Aakob  passed  as 
the  Shemesh  arose;  but  Nu  or  the  "sky"  in 
Egyptian  was  also  Nu  or  Pe-Nu,  a  species  of 
"antelope"  with  horns  like  those  of  the  Seker 
barge;  and  the  Greek  concept  Pan  was  that 
aspect  of  Osar-is  worshipped  at  Dad-u  or 
"Mendes,"  called  Ba-en-Dad-u  or  "ram  of  Da- 
vid," evidently  the  Bo-Aaz  of  Beth  Le^'hem,  as 
Aaz  means  "goat,"  and  Bo-Aaz  was  clearly 
an  aspect  of  ^s-av,  though  Ra'^hel  or  "ewe" 
is  made  wife  of  la-Aakob,  while  the  wife  in  the 
triad  of  "Mendes"  was  an  aspect  of  Hathor- 


EGYPT  AND  ISRAEL  275 

Isis,  whose  name  Me^'het  means  the  oryx-goat. 
Osir-Dad-u  impHes  the  generator.  Such-oth, 
where  I-Sera-El  begun  a  pass-over  of  the  Ma- 
Debar,  would  serve  to  suggest  embarkation 
in  the  Seker  or  Sek-et  barge,  as  Such-oth  was 
next  to  E-Tham  or  with  the  Sun-set  god  Tem 
or  Atum,  and  so  Such-oth  was  near  by  Raa- 
Meses  or  the  "Sun  of  Evening"  (Ex.  12:37; 
13:20).  It  was  his  ship  with  black  sails  with 
which  These-us  destroyed  ^ge-us,  the  Egyp- 
tian ""Heg  or  "goat,"  probably  connected  with 
Agag  and  Aog  of  Bashan,  who  are  Haman 
the  Agag-i;  and  so  the  Egyptian  Ab-u  was 
the  Chabesh  of  the  Hebrews,  and  hence  lo-Ab 
who  killed  A-Besh-Alom  would  connect  with 
the  "ewe-lamb"  or  Chabesh-ah  which  David 
"ravished"  (comp.  Esth.  7:8)  or  Chabesh-ah 
from  Auri-Jah.  Cha-Bes  or  Cha-Besh  is  by 
transposition  Cha-Sheb-ah  (Gen.  21:28;  30: 
39;  2  Sam.  12:1 ;  Lev.  5:6),  hence  Bath-Sheb- 
aa  was  the  ewe-lamb  "ravished"  or  "forced"; 
but  Cha-Besh  or  "trample,"  "ravish,"  "ewe- 
lamb,"  same  as  Cha-Seb,  is  clearly  the  hairy 
Bes  or  la-Bez,  and  the  text  (Lev.  5:6)  says 
a  "Chi-Seb-ah  or  Seair-eth  Aaz-im  for  a  sin- 
offering,"  while  the  reverse  of  Cha-Bes  is 
Seb-ach  or  "thick-boughs"  which  caught  up 
A-Besh-alom  and  caught  the  ram  substituted 


276  EGYPT  AND  ISRAEL 

for  I-Za^'h-ak;  and  Suchoth  is  "thicket," 
"boughs/'  and  as  "tabernacles"  was  an  autumn 
observance  imitating  the  Sun  going  into  his 
Mish-Ghan  or  "tabernacle,"  which  latter  is  the 
Egyptian  word,  Hebraised  into  Shechan  or 
"dwelling,"  and  the  Shechin-ah  of  later  Juda- 
ism which  implies  that  Jehoah  is  present  in  his 
habitation. 

1 6.  ^Hephesh  in  Egyptian  was  the 
"thigh"  of  Set,  and  the  never-setting  seven 
stars  of  the  Great  Bear,  called  also  Mes^heti. 
This  is  the  Aash  of  the  Job  (9:9;  38:32),  the 
Naash  or  Ghash  of  the  Arabs,  meaning  both 
a  "wagon"  and  "night-watcher."  Ur-t  is 
"chariot"  in  Egyptian,  and  they  depicted  the 
Jewish  goddess  Aash-ta-Ur-t  as  a  lion-head 
war-goddess  driving  a  chariot.  Their  own 
terror-goddess  Rer-t  or  Ta-Ur  or  Shepu-t  was 
also  connected  with  this  constellation.  She 
must  also  have  been  goddess  of  flocks  and 
fecundity  (Deut.  1:4;  "young"  in  7:13;  28:4, 
18,  but  it  should  be  "goddess"),  and  as  their 
night-watcher.  These  "seven"  or  Sheb-aa 
stars  were  perhaps  "sworn"  by  or  Sheb-aa, 
and  hence  Bath-Shebaa  was  perhaps  a  name 
of  her,  as  David  first  saw  her  at  eventide  from 
the  Geg  or  "roof"  (comp.  Aog,  &c.,  Deut.  i : 
4);    and    so    Abraham    (Gen.    21:30)    gave 


EGYPT  AND  ISRAEL  277 

"seven"  Cha-Bes-eth  "in  the  Aabur"  that  it  be 
an  Aad-ah  or  "perpetual-witness"  that  he  dug 
the  well  of  Shebaa  as  the  south  bounds  of  the 
Aabera-im;  so  Bath-Shebaa  was  a  "ewe-lamb" 
or  Chi-Bes-ah  (2  Sam.  12:3),  the  ^Hephesh  or 
constellation  sacred  to  the  goddess.  But  as 
a  "wagon"  or  Ae-Gal-ah,  because  it  went  Gal 
or  "round,"  she  was  the  wife  of  David  and  of 
These-us.  Ja-Aakob  married  the  "ewe" 
Rachel.*  The  shrine  Gile-Aad,  the  Ja-Bish-ah 
Gile-Aad  of  Sha-Aul,  was  called  Mi-Zeph-ah 
(Gen.  31 149)  or  "watcher,"  and  was  a  shrine 
of  Tan-oth  the  daughter  of  Ie-Petha''h.  In 
Greece  this  constellation  was  called  Kal-Ishto ; 
also  Helike,  perhaps  ha-Lech-ah  or  "the  trav- 
eller" in  Hebrew,  or  ha-Le^'h-ah  as  "the  shin- 
ing" ;  and  her  son  by  Zeus  was  Ark-as ;  perhaps 
as  an  archer  like  I-Shemaa-El,  for  Laban's  le- 
Gar  Sahad-uth  suggests  Hagar  and  the  well 
La^'ha-i  Ro-i  which  refers  to  herself  as  the 
"bright  watcher." 

17.  Gula  or  "great"  the  wife  of  the  Sun 
in  Akkadia,  and  who  was  notable  in  Chaldean 
theology  under  that  name  and  that  of  Ai,  is 
distinguished  on  existing  stelae  by  the  "circle" 
after  her  name,  Gol  in  Hebrew,  and  the  towns 
Gile-Gal   and    Aai    seem   to   bear   her   name. 


*  Correctly,  one  who  "wanders"  in  search  of  sheep. 


278  EGYPT  AND  ISRAEL 

When  "in  Ja-Besh-ah  Aaber  Isera-El  the  Jore- 
dan"  (Josh.  4:22),  he  first  encamped  at  Gile- 
Gal,  and  there  celebrated  the  first  Pa-Sa'^h  by 
eating  the  Aabur  of  the  land  (5:11);  but  in 
another  version  of  his  arrival  the  Gal  or  "heap'' 
was  east  of  the  Joredan,  though  after  he  had 
passed  the  river  (Gen.  31:21),  but  both 
legends  refer  to  a  pile  of  stones  (Gen.  31 146; 
Josh.  4:20),  and  the  one  as  a  Gale-Aad,  the 
other  as  a  witness  of  the  Aaber  in  Ja-Bash-ah ; 
whereas,  when  this  hero  is  called  David,  he 
comes  from  Ma-'^Hen-ah  or  "camp,''  Aaber  or 
"passes-over"  in  the  Aaber-ah  to  Gile-Gal,  and 
is  met  by  Shime-Aai  who  had  cast  stones  at 
him.  The  mighty  Sha-Aul  was  crowned  at 
Gile-Gal,  slain  at  Gil-Boa,  buried  at  Ja-Bish- 
ah  of  Gile-Aad,  and  I  have  pointed  out  that 
his  name  indicates  him  as  the  Akkadian  Ushu- 
Gal,  while  the  "Gol  to  me  this  day  a  great 
stone"  (i  Sam.  14:33)  when  he  built  his  first 
altar  to  Jehoah  seems  to  connect  him  with  this 
same  abstruse  story;  nor  must  we  omit  that 
Eli-Jahu  went  from  Gile-Gal  (occasionally 
rendered  "whirlwind")  to  meet  the  Seair-ah 
or  "whirlwind,"  first  Aaber  the  Joredan  in 
''Harab-ah  or  "dry-ground"  after  striking  the 
river  with  his  ie-Gel  mantle,  but  naught  is  said 
of    stones.     The    association    of    stones    and 


EGYPT  AND  ISRAEL  279 

drouth  with  Gula  or  Gile-Gal,  and  other  forms 
of  this  word,  indicates  that  Gula  was  what  she 
was  on  the  lower  Euphrates,  the  female  power 
of  the  scorching  Sun.  Gal  or  "great''  became 
in  Hebrew  Aul  or  Ail  and  El,  that  is,  the 
"strong,"  "mighty'';  the  Egyptian  Ur  or  Ul; 
hence  Sha-Aul  or  "Saul" ;  but  Gal  and  Gol  and 
Gil-Gal,  &c.,  was  separately  in  Hebrew 
"round,"  a  "fountain,"  a  "skull,"  a  "captive," 
to  "reveal"  or  "uncover,"  "naked";  and 
as  "whirl-wind"  or  Seair-ah  we  may  see  that 
the  connection  is  with  solar  concepts.  Gula's 
mate  in  Chaldea  was  San  or  Sansi,  "the  Sun," 
hence  Beth  Shan  was  the  proper  place  to  hang 
the  body  of  Sha-Aul,  though  Ja-Bish-ah  of 
Gile-Aad  later  received  it  as  "drouth"-goddess, 
also  called  ^'Horeb-ah.  In  the  Egyptian 
"Praises  of  the  Sun,"  he  is  called  ^'Her-Ba  or 
"Soul-Above,"  and  he  is  depicted  with  Ba  or 
"ram"  horns;  which  makes  it  curious  that 
Msheh  should  first  communicate  with  Jehoah 
at  the  Mountain  of  ""Hor-Eb-ah,  as  Msheh  is 
very  like  Seh  or  "lamb,"  and  when  he  de- 
scended the  mountain  with  the  law  "like  a 
karan  or  horn  a  rising  of  his  face"  (Ex.  34: 
29)  ;*    horn    being    metaphoric    of    strength,. 

*  In  no  other  place  in  the  English  version  is  Karan  ren- 
dered "shone."    The  Vulgate  has  it  in  this  placs  Cornuta.   The 


28o  EGYPT  AND  ISRAEL 

power,  as  Amen-Raa  and  ^Hnum  are  depic- 
tured. 

1 8.  Connection  of  a  flock  with  a  night- 
watcher  which  wheeled  or  revolved  above  the 
Ma'^het  or  "north"  horizon  is  easy  in  rehgious 
ideas,  but  Ma'^het  was  also  the  "oryx"  in  Egyp- 
tian, the  head  of  which  was  the  prow  of  the 
""Hen-nu  boat.  That  the  nurse  angel  Ta-Ur 
should  also  connect  with  this  concept  will 
appear  from  her  name  Lil-et  (or  Rer-et), 
which  in  Egyptian  means  "to  go  round,"  in 
Hebrew  "night";  hence  "revolving"  or 
"round,"  "wheel,"  "chariot,"  render  the  Chal- 
dean Quia,  wife  of  the  Sun,  the  same  as  the 
Aa-Gal-ah  of  David  and  These-us,  the  De-Lil- 
ah  who  shaved  Shimesh-On,  the  Aash-ta-Urit 
or  "many-chariot"  woman  in  Egyptian,  the 
goddess  of  the  Seair-ah  or  Sekar  or  ''Henn-u 
or  Seket  or  Such-oth  or  la-Besh-ah  or  ""Horeb- 
ah  or  Aaber-ah,  the  barge  of  the  Sun,  or  its 
chariot.  Some  of  these  may  refer  to  the  Sun 
in  his  moribund  condition,  such  as  the  Egyp- 
tian "vessel"  or  Aren,  the  "ark"  of  the  He- 
brews, and  the  Egyptian  Teb  which  as  "box" 
supplies   us   with   the   Teb-ah   or   "chest"    of 

play  of  words  must  be  on  Keraa  or  its  derivatives,  meaning 
to  "read"  (Ex.  24:7,  etc.),  that  is,  the  commandments  he 
brought;  hence  the  Arabic  Koaran  or  book  to  be  "read." 


EGYPT  AND  ISRAEL  281 

Noa'^h  and  Mosheh,  yet  the  conceit  is  that  all 
"pass-over"  or  Aaber  the  sky  or  water,  in  boat 
or  in  chariot. 

19.  The  concept  of  the  Euphratic  peoples 
was  that  the  Sun  went  into  a  "cave,"  and  was 
there  re-born;  hence  Ja-Aakob  went  from  the 
well  of  Sheb-aa  to  ""Har-an,  whence  came  Aber- 
aham,  as  These-us  went  into  and  came  out  of 
the  labyrinth  of  Min-os,  &c. ;  but  These-us,  who 
seems  the  same  as  the  Thasian  Malech-Aareth 
(Herod.  2:44),  that  is,  perhaps,  a  combination 
of  Herakles  and  Bakchos,  specially  worshipped 
in  Thas-os  or  ^-Thera,  was  a  son  or  aspect 
of  Poseidon  also,  for  Thas-os  was  son  of  Agen- 
or  or  "Ocean,"  and  sent  from  Phoenicia  to  find 
his  sister  Europa,  which  makes  him  an  aspect 
of  Kadmus  of  Thebes.  The  Thesmo-phoria 
festival  was  the  counterpart  of  the  0-Socha- 
phoria,  and  celebrated  by  women  in  honor  of 
Keres  or  De-Meter  five  days  later ;  both  in  Pa- 
Nepsi-on;  but  lom  Chepher  is  observed  five 
days  after  Such-oth,  and  thus  responds  to 
Thesmo-phoria,  which  was  also  celebrated  in 
huts  or  booths.  Thesmo  is  "law"  in  Greek,  as 
Tor-ah  is  "law"  in  Hebrew,  but  that  Thesmo- 
phoria  was  an  observance  to  the  "law"-giver 
seems  in  the  face  of  the  statement  of  Herodotus 
(2:171)  that  this  observance  was  brought  from 


282  EGYPT  AND  ISRAEL 

Egypt,  which  should  have  placed  scholars  on 
search  of  an  Egyptian  meaning,  and  this  I 
ascertain  to  be  The-Shema  (fern.)  or  "the 
traveller,"  as  Cer-es  was  in  search  of  her  stolen 
daughter.*  Possibly  the  "fugitive"  Hagar 
called  her  son  I-Shem-aa-El,  the  divine  nomad, 
for  the  Egyptian  word  Shema.  Had-es,  who 
stole  the  daughter  of  Cer-es,  was  evidently  in 
his  origin  the  burning  Sun,  who  in  turn  dis- 
appears, getting  name  from  "the  Duat,"  or 
Ho-Dua-es  as  Greeks  would  say,  the  Egyptian 
Under-world.  Isera-El,  fleeing  from  Egypt, 
took  Chel-i  of  gold  and  Chel-i  of  silver  and 
Semel-oth  (Gen.  12:35),  and  in  places  Chel-ah 
means  "bride"  (Isaiah  49:18;  61:10;  Jere.  2: 
32)  and  "daughter-in-law"  (Gen.  38:11;  Ruth 
1 :6),  as  Kala  in  Greek  is  "fair";  and  Bakch-os 
brought  his  mother  Sem-Ela  out  of  Hades. 
These-us  not  only  carries  off  Ari-Adane  and 
Helen,  but  attempts  the  abduction  of  Kora  or 
Persephone  from  her  father  Aidon  or  Hades. 

*  An  argument  may  well  be  made,  however,  that  These- 
us is  named  from  the  Greek  word  Thes-thai,  "to  put,"  "to  set," 
a  law  or  pledge,  and  hence  the  Teiash  or  "he-goat"  sent  by 
Ja-Aakob  to  his  brother,  though  Budge  tells  us  the  Tesh- 
Tesh  was  the  figure  of  Osiris  over  which  the  funeral  cere- 
monies were  performed  at  Mendes,  Abydos,  etc.  And  in 
Egyptian  the  word  Samen  means  to  "establish,"  as  Sum  in 
Hebrew  (Job  17:3,  etc.)  is  to  "set-up,"  so  Te-Samen  and 
The-Semo-phoria  might  indicate  a  festival  to  the  "founder" 
of  the  town  or  the  one  who  established  it,  as  These-us  did. 


EGYPT  AND  ISRAEL  283 

Ja-Aakob  brings  off  two  brides  from  ""Hauran 
or  the  ''cave,"  daughters  of  Laban;  but  Nabal 
is  a  reverse  of  Laban,  and  it  is  his  wife  that 
David  seduces  from  Char  em-El  or  the  "vine- 
yard-god." It  is  not  only  probable  that  the 
Semel-ah  or  over-cloth  of  the  Hebrew  connects 
as  a  travelling  garment  with  the  Egyptian 
word  Sema  or  Shema  as  "traveller,"  but  that 
the  famous  The-Sema-phoria  of  the  Greeks 
was  a  carrying  to  "the  wanderer"  Ceres  or  De- 
Meter;  the  The  or  Te  being  the  feminine  def- 
inite article  in  Egyptian.  And  yet  Sem  was  the 
"summer"  or  warm  season  in  Egypt,  and  this 
might  apply  to  the  time  of  the  celebration  of 
Thesmo-phoria  at  Thebes,  but  at  Athens  and 
most  places  the  festival  took  place  the  latter 
part  of  October. 

20.  There  is  no  question  that  in  Egyptian 
myth  Asar  or  "Osiris"  was  that  judge  of  the 
dead  whom  the  Greeks  called  Hades,  the  Latin 
Pluto,  the  Cretan  Min-os,  the  Akkadian  Mulgi 
or  Malach,  &c. ;  and  from  the  fact  that  Chris- 
tians, who  inherit  their  creed  largely  from  these 
peoples,  hold  their  divine  man  Jesus  as  judge 
of  the  dead,  it  may  be  that  Asar  and  the  others 
wxre  deified  men.  But  as  judge  it  must  seem 
that  he  must  have  a  severe  if  not  an  awful 
aspect  as  in  case  of  Chebar  Enosh  or  "glo- 


284  EGYPT  AND  ISRAEL 

rious  man"  whose  Shaletan  ("Sultan")  should 
be  everlasting  (Dan.  7:13-14).  It  is  curious 
that  the  ''hair"  of  Asar  should  be  called  Rer-et 
or  Lel-et,  the  name  of  the  terror-aspect  of 
Isis-Hathor;  seeming  to  connect  with  both 
"night"  and  a  "sow"  or  Rer-et,  as  with  the 
Hebrew  word  Arur  or  "cursed" ;  and  the  ideo- 
graph for  "hair"  signifies  both  "black"  and 
"grief"  in  Egyptian,  for  in  grief  that  people 
allowed  their  hair  to  grow ;  which  fact  perhaps 
explains  the  contempt  of  the  children  who 
called  Eli-Shaa  "bald-head"  or  Kerea^'h  when 
he  should  as  in  grief  have  had  hair;*  but 
Kerea^h  or  Gera^h  in  Egyptian  means  "night," 
yet  is  probably  the  same  word  as  the  Gela^'h  or 
"shaven"  Shimeshon  and  Josepht  by  some  mix- 
ture of  ideas. 

21.  The  centre  of  the  great  Mother  cultus 
called  ^Het-^Her  or  "Hathor"  was  "Denderah" 
or  "Tentyra,"  from  the  Egyptian  name  Ta-en- 
ta-Rer-et  or  "land-of-the-Rer-et"  or  Te-Lel-et, 


*  Egyptian  women  wore  hair  on  the  head ;  the  men  were 
shorne  except  when  mourning.    "Barbers"  were  called  Ka^h-u. 

t  Joseph  shaved  and  le-^^Haleph  his  garments  (Gen.  41: 
14)  ;  Shimeshon  had  seven  Ma-^Heleph-oth,  which  is  another 
form  of  the  same  word;  and  the  "changed"  of  Joseph  must 
indicate  that  Shimeshon  had  seven  "changes"  or  "kinds"  of 
hair;  but  "wearing  the  seven  with  Ma-Sech-ith"  seems  to 
refer  De-Lil-ah  or  Ta-Rer-et  to  the  seven  stars  of  her  con- 
stellation, called  by  Hebrews  Aash,  and  hence  perhaps  Aash- 
ta-Ur-eth. 


EGYPT  AND  ISRAEL  285 

and  it  is  probable  that  Rer-et  was  her  older 
title,  for  Rer-et  in  some  inscriptions  of  pre- 
historic time  is  called  mother  of  the  Sun.  In 
Crete  we  have  her  as  Helen-Denderibis,  and 
Hel-en  must  be  from  Heli-os  or  the  Sun,  but 
her  father's  name,  Tyndar-us,  connects  her 
with  "Tentyra'' ;  and  These-us  first  carried  off 
Helen.  Rer  as  "going-round"  might  indicate 
the  Bear  constellation,  and  from  "bear"  or 
Deb  in  both  Egyptian  and  Hebrew  we  might 
suspect  the  hairy  Rer-et  as  feminine  of  the 
Rer  or  "hair"  of  Asar.  Deb-Ur-t  in  Egyp- 
tian is  both  "great-bear"  and  "bear-chariot"; 
hence  as  Debor-ah  the  wife  of  "torches"  she 
led  Bene-Isera-El  to  battle  against  Sisera,  "and 
Bene-Israel  came  up  to  her  to  Mi-Shephat." 
Besides,  Asar  as  "judge"  or  Ap  of  the  dead 
might  have  first  given  her  the  name  Ap-et 
which  she  is  supposed  to  derive  from  the  Ap-et 
or  "hippopotamus,"  but  it  is  curious  that  her 
name  Shepu-t  is  the  same  as  Shephat  or 
"judge"  in  Hebrew,  and  is  related  to  her  name 
Ta-Ur  which  may  have  given  the  Phoenicians 
their  goddess  Thor-o  or  "law,"  and  their  Aash- 
Thar-eth,  or  "Astarte"  as  the  Greeks  called 
her.  Aas-ah  or  "hairy"  gives  us  the  name 
Aes-av,  it  is  averred,  whose  return  "to  his  way 
of  Seair-ah"  (Gen.  33:16),  which  word  means 


286  EGYPT  AND  ISRAEL 

"hair,"  "terror,"  "whirlwind,"  "goat,"  "de- 
mon," indicates  that  Seair-ah  was  Aash-Th- 
Ur-eth,  who  in  her  aspect  as  Ta-Ur-t  or  "the 
chariot"  goddess  carried  off  EH-Jahu  also ;  but 
as  wife  of  Aes-av  we  may  connect  her  with 
Je-Hud-ith  or  "Jewess,"  otherwise  Bas-Ameth 
or  "maid-of-Bes"  or  Je-Bus.  The  word  Aas- 
ah,  however,  is  very  frequent  in  the  Hebrew; 
not  as  "hairy,"  but  as  "doer,"  "to  do,"  "maker," 
strictly  synonymous  with  Ari  in  the  name  of 
As-Ar  or  "Osiris,"  and  the  same  as  Malach 
or  "worker";  but  it  need  not  be  doubted  that 
Aes-av  is  the  "skin-king"  or  Malach-Aareth, 
though  it  is  not  clear  that  we  have  Asar  as  a 
hairy  concept  in  Egypt.  And  yet  in  a  hymn 
to  Asar  he  is  called  Saa^'h-u  or  "master,"  the 
ideograph  of  which  is  a  "goat"  with  the  life 
sign  about  its  neck,*  singularly  recalling  the 
word  Ba-Aal  when  rendered  "master"  or 
"lord,"  for  Ba  is  both  "soul"  and  "ram"  in 
Egyptian,  as  Aal-u  is  the  celestial  garden,  thus 
perhaps  explaining  the  oracular  passage  ( Gen. 
27:40)  where  Aes-av  is  to  ta-Rid  (Egyptian 
"grow,"  and  so  Pa-Rad  and  "Pa-Rad-ise"  or 
"the  garden")  and  break  the  Aul;  but  the  god 

*This  is  the  same  word  as  Saa<=hu  or  the  spirit-form, 
the  Greek  P-Syche,  but  the  determinative  of  this  word  is  the 
funeral  couch. 


EGYPT  AND  ISRAEL  287 

Ba-Aal  was  usually  identified  by  Egyptians 
with  Set,  though  the  consonance  between  the 
Egyptian  word  Saa'^h-u  and  the  Hebrew  word 
Seair-ah  is  probable. 

22.  Egyptians,  though  shaven,  depicted  a 
tuft  of  hair  on  the  chin  of  dead  men,  and  on 
the  chin  of  princes  and  captives ;  often  append- 
ing it  to  their  figures  while  living.  It  may  be 
that  this  represented  the  Rer  of  Asar  or  the 
^'Hen-Sek  of  ""Heru,  each  rendered  "hair"  or  its 
''locks" ;  but  in  shaving  the  heads  of  their  boys 
they  left  a  lock  on  the  sides  of  the  head,  as 
appears  in  figures  of  ''Har-pa-'^Herad,  and  we 
may  infer  that  this  custom  had  some  reference 
to  virility  or  strength.  The  Hebrew  word 
Aaz-ah  means  "strong"  and  "goat";  their 
word  Seair  means  "hair"  and  "goat";  also 
"whirlwind,"  "demon."  In  Hebrew  story 
Shimesh-on  becomes  weak  and  his  Cho^'h  or 
"strength"  departs  when  he  is  shorn;  where- 
upon he  is  taken  to  Aaz-ath-ah,  rendered 
"Gaza,"  but  it  is  feminine,  and  is  the  Seair-ah 
that  Aes-av  went  to  and  that  carried  off  Eli- 
Jahu ;  that  is,  the  ^'Hennu  or  Sekar  barge  per- 
sonified as  the  strong  and  fierce  Satyrs  of 
classic  story;  the  Kadin  Aaz-ah  or  "east 
strong"  (Ex.  14:21)  spirit  that  parted  the  sea 
for  I-Sera-El ;  she  who  as  Ma-She^'h-ith  or  the 


288  EGYPT  AND  ISRAEL 

female  Me-Shia'^h  had  her  temple  on  Zion  and 
was  the  ''destroyer"  (2  Sam.  24:16)  ;  and  in  the 
Egyptian  story  of  the  destruction  of  mankind 
is  called  both  Hathor  and  Se^het;*  but  it  is 
doubtful  if  Deb-Ur  as  "great-bear"  in  Egyp- 
tian is  the  fierce  Deb-or-ah,  for  Dibarra  in 
Chaldean  story  is  the  angel  of  the  plague,  and 
yet  as  the  watcher  over  shepherds  this  con- 
stellation seems  the  nurse  of  Reb-Ek-ah  (Gen. 
35:8)  or  "great  wild-goat"  (see  Ako,  Deut. 
14:5),  as  Ta-Ur  or  Rer-et  or  Lel-et  was  a 
nurse  in  Egyptian  myth,  and  Amal-Thea  the 
nurse  of  Zeus.  At  Aazath-ah  the  hair  or 
Seair  of  Shimeshon  necessarily  grew,  enabling 
him  as  before  (Judges  16:1-3)  to  do  strong 
feats  there;  but  it  is  curious  that  in  Chaldaic 
the  Zodiac  sign  Capri-Cornu  is  called  Lal-u 
and  in  Assyrian  it  is  Uz  or  E-Naz-u,  thus  giv- 
ing us  De-Lil-a  and  Aaz,  and  the  Naz-ir  that 
Shimeshon  was,  for  Nazir  means  "Jiair"  (Jere. 
7:29)  in  Hebrew;  and  women  in  Syria  cut  off 
their  hair  in  lament  for  Adon-is,  as  men  in 
Egypt  let  it  grow  in  their  grief. 

23.  The  goat  was  a  symbol  of  Tan-ith  in 
Syria,  and  in  Chaldea  the  goat-skin,  the  ^g-is 

*At  Deb-ut  in  the  name  of  Uaz-et  and  at  Dep-A^ha-t  in 
the  name  Maden  ("sword"),  both  called  Aphrodito-polis, 
Hathor  was  special  goddess. 


EGYPT  AND  ISRAEL  289 

of  Zeus,  was  a  symbol  of  the  "tempest,"  the 
Seair-ah  or  "whirlwind"  of  Eli-Jahu,  Jonah, 
&c. ;  and  in  the  triad  of  Carthage  Tan-ith  was 
wife  of  Ba-Aal  ^'Hammon;  evidently  also  the 
Thoan-ah  or  "occasion"  (Judges  14:4)  of  the 
Philistines;  also  Tan-oth  the  daughter  of  Je- 
Petha^'h  (11 140),  and  la-Ael  who  assassinated 
Sisera,  as  her  name  means  an  ibex  or  wild-goat 
(i  Sam.  24:2) ;  hence  as  Aaz-ath-ah  we  must 
have  her  as  Seair-ah,  and  as  Reb-Ek-ah  the 
mother  of  Aes-av  and  Aamal-Ek.  The  Zo- 
diacal signs  of  the  Chaldeans,  adopted  by  the 
Greeks,  are  inscribed  at  Denderah,  and  Capri- 
Cornu  is  the  goat  fore-parts  with  the  tail  of  a 
fish.  A  coast  town  like  Aaz-ah  must  have  had 
a  marine  aspect  of  God,  and  so  as  late  as  the 
fourth  century  A.  D.  they  there  worshipped 
"Marn-as"  as  the  Greeks  wrote  it,  and  which 
scholars  interpret  by  the  Aramaic  as  "Lord" ; 
but,  while  Mare  is  Chaldaic  for  "lord"  (Dan. 
2:47),  the  words  Mer-Ren  in  Egyptian  mean 
"master-of-the-vessel,"  the  A-Ron  or  "ark"  of 
the  Hebrews,  as  in  Hebrew-Chaldaic  Mare-Ani 
would  be  "lord-of-fleets,"  and  so  the  Latin 
word  Marin-us,  the  Marin  and  Marine  of  the 
French  and  English ;  for  ships  passed-over  the 
yEge-an  or  "goat"-sea,  a  name  from  ^'Hag  or 
"goat"  in  Egyptian,  but  a  sea  of  storms  and 

19 


290  EGYPT  AND  ISRAEL 

dangers;  yet  the  beloved  Sun-god  also  passed 
over  it,  "shut-up"  or  Sekar  in  his  Teb-eth  or 
"ark/'  and  the  month  Teb-eth  or  December- 
January  corresponds  with  the  goat-sign  of  the 
Zodiac;  and  the  Aazath-ah  or  Seair-ah  was 
both  a  terror  and  the  ^g-is  of  Zeus,  but  she 
was  the  hairy  one. 

24.  Like  Eli-Jahu,  Ja-Aakob  went  up  with 
a  chariot  and  horses,  and  the  Ma-'^Han-ah  was 
very  Chebad  (Gen.  50:9);  but  he  was  first 
^'Han-et  or  "embalmed"  by  the  Rephea-im  or 
"giants,"  and  it  may  be  that  ""Han-et  gives  the 
meaning  of  the  ""Hennu  boat;  but  in  Egyptian 
"embalm"  is  Ut,  and  this  may  explain  why  the 
remains  were  taken  to  the  Garon  of  At-Ad 
"which  in  the  Aaber  of  the  Joredan";  Aat  in 
Egyptian  meaning  "region"  or  "place."  The 
suburbs  of  Egyptian  towns  were  thick  with 
priests  and  artisans  who  prepared  the  dead  for 
burial,  and  Greeks  called  these  suburbs  Mem- 
non-ia,  probably  from  Men  (also  De^han)  or 
"obelisk" ;  and  the  obelisk  became  the  emblem 
of  Amen-Raa.  The  Greek  word  Obel-os,  a 
"spit"  or  pointed  implement,  is  not  in  my 
opinion  the  origin  of  Obeli-Sak-os ;  Abel  or 
"grief"  and  Sak  or  "sack-cloth"  both  being 
Hebrew  words ;  but  from  the  Egyptian  words 
Ben-ben  or  Bel-bel,  "obelisk,"  and  Sekar  or 


EGYPT  AND  ISRAEL  291 

"shut-up,"  as  Sakar-ah  seems  to  mean  a  ceme- 
tery, while  Bel-bel  is  a  transition  from  Ben- 
ben  not  uncommon.  And  Ben-ben  is  closely 
connected  with  the  Ben-u,  the  supposed 
Phoenix  of  the  Greek  writers,  which  as  Pa- 
Nea^'h  or  "the  living"  seems  a  name  Pharaoh 
gave  Joseph,  and  connected  with  the  word 
Phoenicia.  But  the  Egyptians  called  the 
obelisk  the  "finger"  of  the  Sun,  and  so  from 
the  Hebrew  word  A-Zebaa  or  "finger"  the  He- 
brew word  Ma-Zeb  or  "pillar,"  and  lad  or 
"hand"  erected  by  Sha-Aul  and  A-Besh-alom, 
which  attest  solar  worship,  perhaps  that  of 
Amen,  as  Shemu-El  was  an  Amen  priest  (i 
Sam.  2:35),  with  whom  we  may  probably  con- 
nect Jehoah  of  Zaba-oth  to  whom  the  Ma-Zebs 
were  set  up. 

25.  The  Sulem  Ma-Zeb  or  "ladder"  seen 
in  his  dream  by  la-Aakob  when  a  fugitive  from 
Aes-av  must  have  been  a  pyramid,  on  the  steps 
of  which  Male-ach-i  were  moving  and  at  the 
top  of  which  Jehoah  stood ;  and  Sulem  suggests 
the  Greek  word  A-Sylon  and  the  A-Sylum  of 
the  Latin.  The  "ladder"  or  Maket  largely  fig- 
ures in  Egyptian  theology  as  the  means  of 
reaching  the  Heavens,  and  the  word  resembles 
the  Hebrew  cities  of  Makelet  or  "refuge" ;  but 
the  steps  of  pyramids  also  figure.     la-Aakob 


292  EGYPT  AND  ISRAFX 

set  up  a  Me-Zeb  at  this  house  of  El  or  Beth-El, 
but  its  name  at  the  first  was  Aulem  Luz  or 
"forever  departed/'  whereas  Elohim  was  still 
there  and  it  was  the  Sha-Aar  of  the  Heavens ; 
but  there  are  two  other  accounts  of  the  origin 
of  this  shrine  (Gen.  35:6-8;  9-15). 

26.  The  Phoenician  account  calls  the 
brother  of  Usho  (or  Aes-av)  Shame-Merum 
or  "heaven-high,"  rendered  Hypse-Uran-os  by 
the  Greeks,  and  he  dwelt  at  Zor  or  "Tyre," 
learning  to  build  "huts"  or  Such-oth;  and 
he  quarreled  with  his  brother  Usho,  who 
wore  skins,  worshipped  fire  and  wind,  and 
built  the  first  boat;  but  to  both  were  erected 
pillars  at  their  death,  which  were  worshipped. 
Thus  connected  with  Ma-Zeb-im  or  "obelisks," 
symbol  of  Amen-Raa  or  the  "hidden-Sun,"  the 
word  Jakeb  is  reasonably  found  to  mean  in 
Egyptian  "weeping,"  though  it  is  "wine-vat" 
in  Hebrew,  and  so  the  oak  of  Bach-uth  at  Beth- 
El  (35:8)  also  suggests  him  as  an  aspect  of 
Bakch-os  or  Osiris. 

27.  The  Sep-ed  or  "lamentation"  at  At- 
Ad  over  la-Aakob,  corresponding  with  Abel 
or  "mourning"  and  Jakeb  or  "weeping,"  con- 
nects with  the  Egyptian  concept  Sep-ed,  "lord 
of  the  East,"  especially  the  war-Sun  of  the 
town  Kesen,  evidently  Mount  Kasi-on,  perhaps 


EGYPT  AND  ISRAEL  293 

*'Gosh-en";  and  Sep-ed  is  the  name  in  Egyp- 
tian of  the  star  Siri-us,  the  heliacal  rising  of 
which  heralded  the  Baa'^h  or  ''inundation." 
Kes-em  or  "Kasi-on"  in  the  name  Sep-ed, 
however,  may  supply  us  with  the  word  Kesem 
in  Hebrew,  rendered  ''witch-craft,"  "divina- 
tion"; but  the  determinative  of  a  "sack"  or 
Kes  (reverse  in  Hebrew  is  Sak,  Gen.  42:27) 
perhaps  indicates  that  Kes-em  was  a  place  of 
trade,  and  the  place  is  still  called  El  Kes.  It 
was  at  the  east  door  of  Egypt,  near  Aam  or 
Pelusium,  and  Strabo  found  there  a  temple  of 
Zeus,  evidently  Amen  or  Sep-ed.  The  district 
Sep-ed,  of  which  Kesem  was  capital,  has  as 
determinative  of  Sep-ed  an  acute  cone  or  pillar, 
or  sometimes  a  mummied  "hawk"  or  Bak,  a 
Sun-symbol,  especially  of  Horus.  Sep-ed  is 
full-bearded  and  a  foreign  god  in  origin ;  in  one 
instance  depicted  as  Bes,  in  others  as  "lifted- 
up"  on  a  Thes,  which  suggests  the  Greek  "to 
set"  from  which  These-us  is  supposed.  Ja- 
Aakob's  wife  Ra*^hel  is  cited  as  weeping  for 
children  at  Ram-ah,  and  in  Egyptian  "weep- 
ing" is  Remi  as  well  as  Jakeb,  and  at  this  day 
the  site  of  Aamu  or  Pelusium  is  called  Pha- 
Ram-eh.  Howbeit,  there  need  be  little  doubt 
that  la-Aakob,  carried  off  by  a  chariot  and 
horses  from  Egypt,  is  to  be  identified  with 
Egyptian  and  Phoenician  theology. 


SECTION  IX 

1.  One  can  only  understand  the  religions 
of  the  ancients  who  knows  that  each  town  or 
tribe  had  its  own  divinity  or  patron  saint. 
"According  to  the  number  of  thy  cities  are  thy 
gods,  O  Judah!"  (Jere.  2:28;  11:13)  was  said 
at  least  thirteen  centuries  after  the  time  of 
Abraham  and  nine  centuries  after  Mosheh. 
The  statement  was  true  of  Canaan;  it  was 
true  of  Egypt  and  Greece;  it  is  true  of  every 
nation  to-day.  It  suited  the  heirarchy  at  Jeru- 
salem to  deride  these  local  deities,  most  of 
whom  differed  only  in  name  from  Jehoah,  and 
it  was  to  their  advantage  to  concentrate  on 
their  town  as  a  place  of  worship.  These  neigh- 
boring shrines  were  never  abandoned,  and  even 
thirty  years  after  the  Crucifixion  the  Emperor 
Vespasian  consulted  that  of  Elijah  at  Carmel, 
only  a  day's  ride  from  Jerusalem.  Odious 
tales  were  told,  however,  of  these  rival  places 
and  deities. 

2.  An  example  of  this  is  the  story  of  the 
Virgin  of  Mi-Zep-ah,  perhaps  called  Than-oth 
or     "lament''     (Judges     11:40),     suggesting 


EGYPT  AND  ISRAEL  295 

Athen-a  of  Attica,  and  the  Phoenician  Tan-ith, 
daughter  of  El.  Though  the  story  relates  to 
Mi-Zep-ah  in  Gileaad  we  may  well  suspect  that 
it  equally  applies  to  Mizepeh,  an  hour's  ride 
from  Jerusalem,  and  the  seat  of  government 
for  a  time  (Jere.  40:41)  after  Jerusalem  fell. 
This  latter  (i  Mac.  3:46)  may  be  referred  to 
by  the  story  of  Rizepah,  and  is  probably  the 
Gibeath  of  the  Shaaul  legend,  I-Pheta^'h  was 
a  Gibbor-^'Hail,  and  son  of  Gileaad  and  Aishah 
Zonah  or  "woman  harlot.''  He  suffered  the 
usual  indignities  of  young  gods,  and  fled  to  the 
land  of  Tob  or  "beauty"  with  certain  Rek 
fellows ;  and  Mosheh  also  was  a  Tob  or  "beau- 
tiful-child," as  was  the  "goodly"  Sha-Aul,  the 
month  Teb-eth  giving  to  or  getting  name  from 
the  "ark"  of  Noa'^h  and  the  "basket"  of  infant 
Mosheh;  indicating  their  solar  retreat  in  mid- 
winter, since,  while  the  initial  letter  of  the  word 
is  different  in  Hebrew,  it  is  probable  that  the 
Egyptian  Teba  or  "chest,"  "mummy-case," 
connects  with  their  name  Tebi  for  that  of  the 
same  winter  month  when  the  Sun  is  in  its  ark 
or  its  cradle,  as  also  the  Nile. 

3.  In  his  absence,  Aammon  oppresses,  and 
I-Pheta*'h  returns  to  rescue  Gileaad.  He 
swears  that  if  successful  he  will  sacrifice  the 
first  object  he  meets  that  comes  out  of  his 


296  EGYPT  AND  ISRAEL 

doors;  so  he  passes  over,  conquers;  then  "came 
I-Pheta'^h  the  Mi-Zep-ah  to  his  house/'  when 
his  daughter,  a  virgin,  comes  forth,  and  be- 
comes the  "burnt-offering"  or  Aol-ah  to 
Jehoah.  Aol  Hterally  means  "what-goes-up," 
but  so  common  was  the  burning  of  children  as 
a  sacrifice  by  the  Hebrews  that  the  word  also 
means  a  "suckling"  child,  perhaps  offered  at 
the  going-up  of  the  Sun  or  the  rise  of  the  Nile ; 
but  the  peculiarity  of  this  shrine  was  that  per- 
haps virgins  only  were  sacrificed.  There  was 
a  connection  of  this  Mi-Zep-ah  with  the  virgin 
Mire-lam,  perhaps,  and  certainly  so  if  Ain 
Mi-Shep-at  was  of  like  kind,  for  that  was  a 
name  of  her  shrine  at  Kadesh  Baren-Ea  (Gen. 
14:7)  or  "in  Aren-Ea,"  which  was  in  Pa- Aran; 
and  the  account  in  the  Genesis  indicates  that 
there  Aash-Tor-eth  and  Ta-Mar  also  had 
shrines ;  Ta-Mar  being  both  a  Kadesh-ah  and 
a  Zan-ah  in  the  account  of  her,  but  both  words 
are  rendered  "harlot,"  while  Kadesh  is  usually 
"holy";  and  Karana-im  or  "horns"  as  applied 
to  Aash-Tor-eth  indicates  the  Egyptian  'Ha-t- 
*^Har  or  cow-goddess,  or  perhaps  the  new- 
Moon  phase  of  the  Greek  Diana,  and 
"new-Moon"  was  ''Had-Esh  in  Hebrew,  of 
which  word  Kad-Esh  may  be  an  idiom,  as 
Kadem-Esh     means     "eastern-light,"     while 


EGYPT  AND  ISRAEL  297 

Kadad-Esh  means  "fire-worship/'  perhaps  in 
the  sense  of  vestal. 

4.  Mi-Shep-at,  however,  indicates  the 
ferocious  Shapu  or  Ta-Ur  of  the  Egyptians, 
pictured  usually  with  a  "knife"  (Demu  or 
Mades  in  Egyptian),  a  Kadad  or  "cleave"  in 
Hebrew,  hence  Tere-Dam-ah  or  "deep-sleep" 
who  fell  on  Adam  and  Abram,  and  gave  them 
posterity.  There  is  a  change  of  religion 
shown  by  the  use  of  Kadesh  as  "sodomite"  and 
Kadeshah  as  "harlot"  from  the  usual  rendition 
of  these  words  as  "holy"  and  "holy-woman," 
and  some  distinction  between  Zan-ah  and 
Kadesh-ah  seems  to  have  been  preserved 
(Deut.  23  :i7,  18)  as  in  case  of  Judah's  Tamar ; 
and  it  seems  from  the  accounts  of  Lucian  and 
others  that  the  Syrian  goddess  had  Kadesh-im 
of  both  sexes  in  her  temples  who  prostituted 
themselves  for  her  treasury;  the  men  being 
eunuchs  who  became  catamites  and  went  about 
with  her  image  in  their  hands;  hence,  in  the 
cited  passages  from  the  Deuteronomy,  Kadesh 
in  one  verse  and  Chaleb  or  "dog"  in  the  other 
seem  somewhat  distinct;  but  Kadesh  kept  its 
meaning  as  "holy,"  and  Jerushalem  is  the 
Kudes  or  "holy"  of  the  Arabs  to  this  day.  A 
similar  case  is  that  of  C^al  or  "temple"  and  the 
Egyptian  word  U'^hal  or  "dog"  (compare  the 


298  EGYPT  AND  ISRAEL 

Hebrew  word  Achel  or  ''eat"),  on  which  Egyp- 
tian word  there  is  a  play  in  Genesis*  (43:32)  ; 
and  so  I-Pheta^'h  says  "I  have  opened  my  mouth 
to  Jehoah,  and  an  Auchal  to  go-back/'  that  is, 
he  would  be  a  ''dog"  to  swallow  his  own  utter- 
ance. 

5.  If  I-Pheta^'h  was  a  solar  type,  as  was 
perhaps  Pata^'h  at  Memphis,  he  was  a  creator 
like  Vulcan,  that  is,  a  "worker"  or  Maleach,  but 
mainly  under-ground  as  the  night-Sun,  and, 
when  he  arose  to  pass  over,  the  astral  concept 
might  be  that  the  watching  Morning-Star  must 
pale  in  the  glory  of  that  victory  over  darkness ; 
and  so  Mi-Zep-ah  is  rendered  "watch,"  "watch- 
tower";  but  this  might  be  the  horned  Moon 
of  morning  as  well  if  it  were  not  that  the  star 
continues  for  at  least  two  months  to  fade  away 
after  reaching  its  aphelion,  that  is,  "to  go  down 
on  the  mountains"  and  bewail  her  fate.  The 
Than-oth  or  "celebrate,"  "lament,"  of  four 
days  for  her  probably  indicates  her  name.  In 
Phoenician  story  Tanith  is  the  daughter  of  El. 
In  Occidental  myth  A-Thena  was  the  virgin 
daughter  of  Zeus  or  Jupiter.  The  Persian 
goddess  was  called  Tanaita,  and  was  symbol- 
ized  by   a    star.     The    Greeks    identified    the 

*  "For  not  an  lu-Chel-un  of  an  Egyptian  to  Ackel  with 
the   Hebrews." 


EGYPT  AND  ISRAEL  299 

Phoenician  Tanith  with  Ar-Tem-is,  usually 
typefied  by  the  crescent  Moon ;  which  Ar-Tem- 
is  was  a  virgin,  and  twin  of  Apollo-Phoebus; 
and  Ar-Tem  was  perhaps  the  Egyptian  words 
^'Har-t-Maa  or  "goddess  of  Truth/'  whence  the 
^'Har-Tum-im  or  "magicians"  of  Egypt  and 
Babylon  encountered  by  Joseph  and  Mosheh 
and  Daniel;  though  ""Har-Tem  or  -Atum  was 
a  favorite  name  of  the  night-Sun,  and  Ar- 
Tem-is  was  probably  his  feminine  as  he  was 
specially  lord  of  On  or  Helio-polis ;  but  it  seems 
easily  that  Tanith  and  the  Greek  Athena  were 
the  Egyptian  Nit  or  Ta-Nit,  specially  the  name 
of  the  goddess  at  Ssa  or  "Sais,"  at  Esenah, 
Thebes,  &c.,  whose  symbol  was  a  shuttle,  but 
who  wears  the  Tesher  or  "red"  crown. 
Shimesh-On  went  down  to  Timen-ath-ah,  "for 
Th-Oan-ah  he  sought  from  the  Philistines," 
and  (v.  7)  she  was  "Tishar  in  the  Aen-i  of 
Shimesh-On"  follows;  and  so  when  Jehudah 
goes  down  to  Timen-ath-ah  he  finds  Tamar  at 
the  Phetha'^h  of  Aena-im,  and  she  makes  a  Buz 
or  "shame"  of  him  as  Shimesh-On's  wife 
caused  the  like  to  him,  for  both  seem  the  solar 
strength  overcome  by  the  night-queen  at  the 
horizon  or  sun-set;  Ti-Men-ath  perhaps  being 
Amen-ti.     Ta-Anath  Shiloh  was  doubtless  a 


300  EGYPT  AND  ISRAEL 

shrine   of   this   concept,   while   The-An-ah   is 
'^coitus"  and  "fig-leaf." 

6.  In  the  time  of  Strabo  (17:1:46),  that 
is,  of  Augustus  Caesar,  a  virgin  was  annually 
prostituted  to  the  god  Amen  at  great  Thebes, 
and  Herodotus  (1:181-1 82)  found  a  like  sacri- 
fice to  Bel-Marduk  at  Babylon  four  centuries 
before;  and,  while  both  Amen-Raa  and 
"Merodach"  were  Sun  types,  as  was  perhaps 
Molech  on  the  Jordan,  it  is  not  necessary  to 
assume  that  the  solar  concept  was  alone  charge- 
able with  this  species  of  offering.  The  words 
Sep-ah,  Zep-ah,  and  their  derivatives,  mean 
"inundation"  (Job  14:19;  Ezek.  32:6), 
"spreading-out,"  "abundance,"  "increase," 
"covering";  and  at  Cairo  the  full  Nile  is  still 
greeted  with  the  cry  "Wefa  en  Neel!"  and 
about  the  loth  August  all  the  functionaries 
and  people  assemble  to  witness,  amid  joyous 
shouts  and  the  roar  of  artillery,  the  cutting  of 
the  dam  for  the  inundation ;  at  which  moment 
a  mud  figure  standing  before  the  dam,  and 
called  the  "Bride  of  the  Nile,"  is  swept  away 
before  this  "opener"  or  "mouth,"  which  in  both 
Egyptian  and  Hebrew  is  Pheta^'h;  hence 
I-Pheta^'h  says  "I  have  gaped  my  mouth 
to  Jehoah,"  which  is  a  play  on  his  name; 
the     "gaped"     or    Pez-ith    being    an    idiom 


EGYPT  AND  ISRAEL  301 

of  the  hairy  Buz,  Jabez,  the  ''beast-Hke/' 
as  Peta^'h  at  Memphis  was  identified  with  the 
fire-god  Hephsestos,  and  yet  the  reply  of  the 
maid,  "Do  to  me  whatever  ia-Zea  from  thy 
Pi,"  is  a  play  on  the  word  Pi-Zith-ah  or 
"gaped''  he  has  just  used,  or  "going-from  the 
mouth"  of  I-Pheta^'h  the  Mi-Zep-ah  or  "inun- 
dation." In  any  case  the  mean  origin  ascribed 
to  I-Pheta^'h,  like  the  drunkenness  of  Boaaz 
and  of  Noa^'h,  seems  meant  to  decry  some 
shrine. 

7.  In  the  hills  of  Judea  it  seems  probable 
that  Deity  at  one  time  was  called  Dad  or  David, 
that  is,  "beloved."  This  was  evidently  the 
Egyptian  name  Dat  or  Dad,  but  spelled  Tatt 
because  their  letters  T  and  D  were  the  same; 
and  under  such  name  it  seems  that  Osiris  was 
represented  in  his  phallic  or  amorous  nature, 
like  Eros  or  Priapus,  or  in  his  productive  and 
earthly  nature.  The  symbol  called  Dad  or 
Ded  (Tat  or  Tet),  usually  construed  as  that  of 
"stability,"  or  as  the  tree  in  which  Asar's  body 
was  enclosed,  is  more  probably,  what  some 
consider  it,  a  phallic  emblem,  and  also  of  the 
resurrection  of  Asar;  and  it  was  set  up  with 
great  reverence  in  Ba-en-Daddu  or  "Mendes" 
and  perhaps  other  towns  as  such  emblem  of 
his  resurrection,  while  it  was  one  of  the  two 


302  EGYPT  AND  ISRAEL 

figures  placed  in  repeated  order  on  the  sarcoph- 
agi and  the  divine  arks;  the  other  figure 
being  the  Ta,  of  looped  shape,  evidently  fem- 
inine. Besides  Mendes  or  Baendes,  the  city 
Per-Asar  ("place-of-Asar")  or  Busiris,  was 
also  called  Ba-en-Dad,  and  hence  perhaps  the 
Bendidean  orgies  at  Athens  and  in  Thrace. 
Moreover,  in  upper  Egypt  were  the  two  cities 
called  Tet  or  Det  and  Teb-t  or  Deb-t,  both 
called  Aprodite-polis  by  the  Greeks,  for  the 
name  of  the  love-goddess  is  not  taken  from 
Greek  words,  but  is  a  Phe-Raa-Dite  or  "hand- 
maid-of-the-Sun,"  and  Neter-Dit  in  Egypt  was 
a  ''divine-handmaid"  in  the  temples;  yet  Da-t 
or  "gift"  of  Pha-Raa  may  be  the  meaning  of 
A-Pha-Raa-Dite.  Did-o  or  El-Issa,  patron- 
saint  of  Kir-Thada  or  "Car-Thage,"  that  is, 
*'City  of  Did-o"  or  David-ah,  was  this  goddess ; 
and  her  husband  Sichar-Bas  connects  her  with 
Isis  as  wife  of  Seker-Asar,  and  with  David  of 
Je-Bus  as  his  feminine;  and  that  she  sacrificed 
herself  in  fear  of  lar-Bes,  perhaps  lehoah-Bes, 
makes  toward  further  study,  since  Bes  is  "fire" 
in  Egyptian,  and  was  the  hairy-god. 

8.  In  Phoenicia  Dud  was  son  of  II  or 
Il-Melech,  but  the  legends  that  tell  of  the  sac- 
rifice of  his  son  call  this  son  Shedid  and  Je-Did 
and  Je-Hud;  Je-Did- Jah  being  the  name  of 


EGYPT  AND  ISRAEL  303 

Solomon  "in  the  Aabur  of  Jehoah"  (2  Sam. 
12:25)  ;  Jehud  or  Jehud-ah  being  the  word  we 
read  as  "Judah,"  but  perhaps  also  the  Je-^'Hid 
or  "only-one"  offered  by  Abraham  and  by 
I  Pheta^h,  and  the  "darling''  of  the  Psalm  (22: 
20)  ;  ''Hat  meaning  "heart''  in  Egyptian,  hence 
"darling"  in  Hebrew;  so  that  Je-^'Hid  or  Je- 
Hud-ah  and  Dad  or  David  mean  much  the 
same;  and  so  Abraham  and  his  le-'^Hid  go  to 
the  sacrifice  of  the  latter,  "they  two  la-^'Hed" 
(Gen.  22:6,  8),  that  is,  "as  one,"  "in  accord"; 
perhaps  the  Greek  Agathe  or  "good"  coming 
from  ^'Hat-a  or  "my  heart"  of  the  Egyptian. 

9.  There  was  a  phase  of  Osar  called  Meru 
or  "beloved,"  with  a  lion  following  this  name, 
"lord  of  Philse,"  who  might  be  suggestive  of 
David,  for  the  old  shrine  Beth-Le^'hem  which 
laid  claim  to  David  is  seen  to  have  had  Naa- 
Ami  or  Mara  as  its  mother-saint,  and  she  was 
nurse  of  Aobed,  son  of  Bo-Aaz  or  Bes,  and 
Aobed  suggests  the  great  shrine  Abyd-os. 
Ha-Dad  or  "the  Beloved"  was  a  divine  name 
from  Damascus  to  Edom,  preceding  the  advent 
of  the  Persian  name  Mithras  or  the  "Fond" 
one ;  both  solar  types,  it  seems ;  appearing  so  in 
the  Bible  story  of  the  death  of  Ben-Hadad 
when  ""Hazah-El  or  the  "sleep-God"  puts  the 
wet  Ma-Cheber  or  "from-glory"  over  the  sick 


304  EGYPT  AND  ISRAEL 

man.  That  David  in  youth  was  A-Demon-i 
or  "ruddy"  seems  to  connect  him  with  ^sav, 
who  "came  forth  A-Demon-i,  Hke  a  mantle  of 
Seair" ;  but  it  seems  that  David  is  made  to  de- 
stroy Edom,  though  he  begot  Ha-Dad  there, 
and  he,  Hke  David,  fled  to  Pa-Ran  or  the  ser- 
pent-god Rannu  for  protection,  and  after 
became  a  Satan  or  "adversary,"  as  Suten 
means  "royal"  in  Egypt. 

lo.  Shaaul  calls  David  Aalem  or  "strip- 
ling," a  rendering  so  rare  that  the  meaning  of 
Aolem  or  "immortal"  may  suggest  itself;  but 
his  son  A-Besh-Alom  has  a  name  which  might 
mean  "shameful-youth."  The  Psalms  are 
mostly  "to  David,"  not  "of  David"  in  any  case. 
His  father  was  I-Shai,  not  "Jesse";  he  seems 
to  have  had  no  mother;  and  he  was  youngest 
of  eight  sons,  thereby  reminding  us  that  in 
Phoenician  story  Sadyk  was  father  of  the  eight 
Kabir-i,  youngest  of  whom  was  Esh-Amun,  in 
whom  the  Greeks  saw  yEsekiel-Api-os.  The 
absence  of  much  of  the  miraculous  in  the 
stories  of  David*  might  leave  one  to  suspect 
he  was  a  real  personage,  for,  save  the  killing 
of  Gol-Jath  and  one  or  two  other  incidents, 
there  is  little  of  the  superhuman  in  his  adven- 

*  Yet  the  women  sang  that  though  Sha-Aul  had  slain  his 
thousands,  David  had  slain  his  ten  thousands. 


Aastharth-t  of  the  Egyptian  Inscriptions;  the  goddess  Aash- 
Tor-eth  of  the  Israelites;  perhaps  the  Ishetar  or  "Esther" 
of  the  Babylonians  and  Jews. 


20 


3o6  EGYPT  AND  ISRAEL 

tures;  and  the  great  rock  called  Gol-Gotha  at 
Jerushalem,  to  which  place  in  Jebus-i  times 
David  brought  this  Gol  or  ''skull,"  was  suffi- 
cient to  suggest  the  giant  legend.  But  that 
David  was  a  name  of  Deity  at  ""Heberon  and 
Beth-Le^'hem  and  Jerushalem  seems  established 
by  the  infamous  character  given  him  by  the 
hierarchy  of  Jehoah,  as  they  make  of  him  a 
bandit,  a  cruel  murderer,  a  perjurer  to  Jona- 
than and  to  Shimei,  the  debaucher  of  Aor- 
Jah's  wife  and  his  murderer,  and  they  show 
him  a  traitor  at  Gilboa,  there  calling  him  Sa- 
tan, and  he  died  cursing  his  friend  Joab;  but, 
far  more,  he  was  descended  from  a  Moabite 
woman  name  Ruth  and  the  old  hairy-god 
Boaaz  or  Bes. 

II.  There  are  two  accounts  of  the  first 
appearance  of  David;  in  one  of  these  the  fero- 
cious Shemu-El  goes  to  Beth-Le^'hem  at  the 
order  of  Jehoah,  and  Shemu-El's  monster  ap- 
pearance made  the  elders  or  wise-men  ""Hered 
or  "tremble,"  it  would  seem ;  his  present  being 
a  "heifer"  or  Ae-Gel-ath  Beker,  emblem  of  the 
fecund  Hathor  or  lo,  if  "heifer"  is  correct ;  and 
he  there  made  David  the  Meshia^'h,  whereupon 
the  Rua^'h  of  Jehoah  came  upon  him,  so  that 
within  a  few  verses  more  he  is  commended  to 
Shaaul  as  a  Gibor  ''Hail,  a  man  of  war,  &c.,  and 


EGYPT  AND  ISRAEL  307 

was  made  armor-bearer  to  the  king.  From 
him  by  music  David  removed  the  evil  spirit 
that  Jehoah  had  put  on  Shaaul.  The  other 
story,  omitted  by  the  Septuagint,  is  that  his 
father  sent  David  with  food  for  his  brothers, 
and  that  he  came  to  the  Ma-Aegal-ah  in  the 
vale  of  the  El-ah,  which  might  be  ''heifer" 
again  as  it  is  feminine  singular,  but  Shaaul  lay 
in  the  Ma-Aegal  (i  Sam.  26:5),  hence  it  was 
probably  a  circle  or  enclosure  sacred  to  the 
goddess ;  but  it  was  after  he  had  slain  the  giant 
that  he  met  Shaaul  for  the  first  time.  The 
sword  of  Gol-Jath  was  left  at  Nob-ah,  and 
afterwards  taken  to  Gath;  but  the  head  was 
taken  to  Jerushalem,  though  that  town  was 
still  possessed  by  the  Je-Bus-i.  In  another 
place  (2  Sam.  21:19;  i  Chr.  20:5)  credit  for 
this  exploit  is  given  to  El-^'Hanan,  son  of 
Jaare-i-Oreg-im  of  "Beth  ha-Le'^ham-i,"  and 
the  "beam  of  weavers"  or  Menor  of  Oreg-im 
identifies  the  case  yet  confuses  the  names ;  but 
it  seems  probable  that  El-^'Hanan  or  "God-of- 
Mercy"  or  "kindness-of-God"  was  a  name  of 
David. 

12.  David  incurs  the  displeasure  of 
Shaaul,  and  becomes  a  fugitive  and  a  bandit. 
During  this  period  he  attempts  to  rob  Nab-al, 
whose  name  means  "wine-skin,"  who  dwells  in 


3o8  EGYPT  AND  ISRAEL 

Ma-Aon  or  "iniquity,"  and  whose  possessions 
are  in  Oarmel,  that  is,  he  is  a  Priapus  or  "vine- 
yard" (C^arem)-El;  and  he  was  a  Kash-eh  or 
"churHsh,"  and  evil  from  Aalal-im  or  "drink- 
ing," and  "he  his  ChaHb"  or  "he  his  dog,"  but 
there  is  no  word  "house"  in  the  sentence.  Da- 
vid tells  his  messengers  to  "say  thus  to  the 
*^Hai,"  which  may  be  rendered  "life"  or  it  may 
be  rendered  "beast,"  and  is  probably  designed 
to  identify  Nabal  with  Bes,  also  in  Egypt  called 
^Hai;  but  as  Chalib  he  may  in  some  sort  be 
identified  with  the  old  ""Heberon  saint  Chaleb, 
who  brought  the  E-Shechol  A-Neb-im  or  "clus- 
ter grapes"  to  the  camp,  and  whose  father's 
name  by  reverse  was  "the  A-Nup"  or  the 
"Anubis,"  though  it  may  be  hazardous  to  sug- 
gest that  the  shrine  ''Heber-on  and  the  Greek 
word  Kerber-os  are  from  the  same  word,  and 
yet  the  former  name  of  the  town  was  Kir 
Arabaa  (Judges  i:io),  and  Arabaa  means 
"all-fours"  with  a  beast  (Lev.  18:23). 

13.  The  wife  of  Nabal  is  Abi-Gail,  per- 
haps Hebe-Gail,  who  is  beautiful  and  treacher- 
ous ;  going  secretly  to  the  outlaw  with  food  and 
two  Nibel-i  of  wine,  and  saying  of  her  hus- 
band "Nabal  his  name  and  Nebal-ah  with 
him,"  for  Nabal  is  also  rendered  "fool."  She 
tells  David  that  Jehoah  will  make  him  a  house 


EGYPT  AND  ISRAEL  309 

of  Ne-Aman,  calls  herself  his  Amath,  &c.; 
whereupon  he  relented,  blessed  her,  and  lifted 
up  her  face,  not  "accepted  thy  person."  His 
purpose  had  been,  because  Nabal  neither  knew 
him  nor  would  give  him  cattle,  to  leave  naught 
that  belonged  to  Nabal  by  the  "morning  light'' 
or  Ma-Shetin  Bekir,  usually  read  "in  Kir"  or 
"on  a  wall"  as  to  the  latter  word,  but  Mashetin 
Bekir  is  changed  to  "man-child"  in  our  Revised 
Version  without  apparent  linguistic  authority, 
as  the  correct  rendering  seems  to  me  to  be  that 
of  cutting  off  Nabal  from  "drink"  (comp. 
Masheti  of  Dan.  1 15,  8),  as  his  Ma-Shet-ah  or 
"feast"  ("banquet")  proves,  and  as  Shet  or 
"water-skin"  in  Egyptian  sustains,  for  Nabal 
also  means  "wine-skin,"  which  died  when  the 
wine  was  out  of  it  or  him.  David  then  sent 
for  Abigail  the  Carmel-ah  (not  "to  Carmel") 
and  she  became  one  of  his  harem,  together 
with  A^'hi-Noaam  from  (not  "of")  I-Zerea-El. 
Another  version  of  this  story  locates  it  at 
I-Zerea-El,  with  Nab-oth  or  "grapes"  of  the 
C^arem  or  "vineyard"  as  the  victim,  in  which 
A^^heab  and  his  wife  Ai-Zebel  were  the  robbers 
and  murderers,  and  the  old  C^armel  deity  Eli- 
Jahu  was  the  judge;  Bae^'ha  being  reverse  of 
A^'heab,  Zerea-El  meaning  the  "seed-God"  or 
"arm-of-God,"  &c. ;  and  to  A^'heab  or  Bacche- 


3IO  EGYPT  AND  ISRAEL 

us  was  said,  as  it  was  to  Nabal,  that  "shall  be 
cut-off  to  A^heab  Ma-Shetin  Be-Kir''  (i  K. 
21  :i2i)  ;  nor  can  it  be  unreasonable  to  suspect 
that  Ai-Zebel,  before  whom  Eli-Jahu  fled,  was 
one  from  whom  the  Greeks  and  Latins  derived 
their  word  Sibyl.  The  story  perhaps  has  its 
foundation  in  the  conflict  with  the  sects  which 
were  arrayed  for  and  against  the  wine-god,  and 
of  the  orgies  incident  to  his  cult  at  C^armel  and 
elsewhere,  as  we  see  the  mother  of  Shimeshon 
required  not  to  use  wine;  and  where  Orpheus 
in  Greece  is  destroyed  by  the  Bacchanals,  &c. 

14.  The  book  2  Samuel  elaborates  the 
career  of  David.  In  the  Chronicles  the  story 
of  Nabal  or  of  Naboth,  that  of  Aur-Jah  ( i  Chr. 
20:1),  as  also  that  of  Eli-Jah  and  A-Besh- 
Alom,  are  omitted,  since  their  immoral  ten- 
dency could  not  survive  a  period  of  extreme 
barbarism  and  credulity.  The  story  of  the 
revolt  of  A-Besh-Alom  is  important  as  a  seem- 
ing attempt  to  show  the  descent  of  David  into 
Hades  and  his  return,  which  was  a  popular 
conceit  among  the  ancients  to  attest  the  im- 
mortality and  perhaps  the  solar  nature  of  their 
heroes.  A-Besh  means  "evil"  in  "Assyrian,'' 
"fire''  in  Egyptian  if  Bes  is  the  same,  but  is 
usually  rendered  "shame"  in  Hebrew,  while 
Aalem  is  rendered  "stripling"  when  Shaaul  ap- 


EGYPT  AND  ISRAEL  3 1 1 

plies  the  word  to  David ;  and  the  name  connects 
Abeshalom  with  the  Aish-Bosh-eth  and  Mephi- 
Besh-eth  of  ShaauFs  family.  That  Abeshalom 
was  solar  appears  from  the  assertion  that  he 
cut  his  hair  at  the  end  of  every  year  (2  Sam. 
14 126) .  David  must  then  appear  as  the  setting 
Sun,  at  this  stage,  and  that  is  somewhat  the 
relation  between  Horus  and  Osiris,  between 
Apollo  and  Pluto,  for  in  Egyptian  ritual  we 
find  Tem-^Heru-^huti  or  Tem  and  Horus  men- 
tioned together.  In  this  case  the  frequency  of 
the  use  and  play  on  the  word  Aaber  or  "pass- 
over,''  from  his  leaving  and  passing-over  the 
Aaber-oth  or  ''fords''  till  his  return  in  the 
Aaber-ah  or  "ferry-boat,"  was  the  first  fact 
that  aroused  my  suspicion  that  this  story  is 
adopted  from  the  Egyptian  conceit  of  the  pas- 
sage of  the  Sun  (and  of  its  votary  when  dead) 
through  the  Duat  or  Hades  in  the  Bar-is  or 
boat  in  which  all  bodies  of  the  good  were 
carried  across  the  sacred  lake,  and  the  word 
Aabera-im,  perverted  by  our  translators  into 
"Hebrews,"  seems  to  me  without  doubt  to  have 
been  derived  from  this  conceit  and  its  ritual  of 
"passers-over"  in  the  Aa-Bar-is  or  "great- 
boat";  the  Exodus  and  its  Pa-Sa'^h  or  "pass- 
over"  being  only  another  story  of  the  same 
religious  concept,  as  I  have  averred. 


312  EGYPT  AND  ISRAEL 

15.  David  and  the  people  first  went  and 
stood  at  the  house  of  "the  Mere^hak"  or  "the 
departed/'  and  "all  his  servants  Aabera-im 
upon  his  hand,"  and  all  the  other  bands  Aabera- 
im  before  him;  then  the  word  Aaber  or  its 
forms  occurs  six  times  in  three  consecutive 
verses,  22-24,  and  he  requests  the  Aron  to  be 
taken  back  to  the  city,  saying  he  would  "tarry 
in  the  Aaber-oth  of  the  Ma-Debar  till  there 
come  a  Debar  from  your  people  to  the  Gid  to 
me" ;  and  Gid  is  not  "certify,"  but  is  properly 
"sinew,"  and  when  Jakob  was  initiated  the  Gid 
of  his  thigh  became  sacred,  though  there  seems 
to  be  an  esoteric  meaning,  as  Jakob  then  saw 
the  morning  Sun,  or  God  face  to  face,  at  the 
Aaber  of  the  Jabbok,  after  he  had  Aaber  his 
presents  and  his  wives  and  children  probably 
twice  (Gen.  32:21-23);  he  remaining  in  Ma- 
^'Han-eh  or  "camp";  and  when  Jakob  Aaber 
the  stream  and  cried  with  yEsav,  first  "pros- 
trating" or  Sheta^'h  himself  seven  times,  it  is 
seen  that  David  also  wept  as  he  went  up  the 
mountain  where  Elohim  was  Sheta^'h-av-ah, 
though  he  received  presents  while  Jakob  gave 
them.  David's  Ba-^'Hur-im  or  "in  Caves"  is 
the  Pi-ha-^'Hir-oth  or  "mouth-of-the-Caves"  of 
the  Exodus,  as  its  Suc'^-oth  is  the  Suc^-oth  of 
Jakob  when  he  came  from  ^Har-an  or  "cave" ; 


EGYPT  AND  ISRAEL  313 

and  it  is  here  that  David  is  accused  by  Shimeai, 
for  when  a  corpse  reached  the  sacred  lake  of 
the  nome  in  Egypt  the  accusers  came  forward, 
stated  his  crimes,  and  the  judges  who  were 
there  passed  upon  the  case,  refusing  to  allow 
the  body  to  pass-over  in  the  Baris  if  the  charge 
was  proven;  and  the  name  of  the  lake  at 
Memphis  was  Acherusa,  which  perhaps  gave 
name  to  the  Greek  river  Acheron  and  to  the 
boatman  Charon,  but  whether  the  Hebrew 
word  Sheta'^h,  "prostrate,"  "worship,''  gave 
name  to  the  classic  Setyx  or  Styx  is  not  so 
clear,  though  the  Greeks  had  no  S^;  hence  it 
was  only  when  word  came  from  the  priests  to 
David,  "lodge  not  the  night  in  Aaber-oth  of 
the  Ma-Debar,  but  Aabor  ta-Aabor,"  &c.,  the 
duplicate  being  emphasis.  He  tarries  at  Ma- 
""Hana-im-ah,  Jakob's  "camp,"  which  suggests 
the  Egyptian  boat  ^'Henn-u  in  which  the  Sun  is 
Seker  or  "shut-up,"  with  its  oryx-head  for  a 
prow,  and  which  seems  the  Seair-ah  to  which 
^sav  went  and  the  "whirlwind"  that  carried 
off  Elijah  and  out  of  which  Jehoah  spoke  to 
Job* ;  but,  as  the  name  is  feminine  here,  we  may 
suspect  the  Egyptian  serpent-goddess  Ma'^hen, 

*  Seair  is  "whirlwind"  whether  the  Sin  or  the  Semach 
is  the  initial  letter,  and  Gesenius  says  the  later  Hebrew  uses 
these  letters  without  discrimination,  and  they  seem  to  have  the 
same  sound  precisely. 


314  EGYPT  AND  ISRAEL 

who  seems  to  have  guarded  the  tomb  of  Osiris 
or  the  Sun,  as  Rannu  or  Pa-Ran  did  young 
princes,  and  who  seems  also  to  have  been  called 
''He'^h-t,  the  classic  Hekate;  so  that  David's 
course  recalls  Chapter  131  of  the  Book  of  the 
Dead,  "I  am  the  Sun  god  who  shineth  at  night; 
*  *  *  let  me  embark,  O  Sun,  and  let  me 
sail  in  peace  in  thy  boat  to  beautiful  Amen-tet ; 
let  the  god  Tem  speak  to  me;  the  lady,  the 
goddess,  Me'^hen  *  *  *  dwelleth  in  Nif- 
Ur-t"  (near  Abydos),  &c.  And  so  David  was 
met  by  Shob-i  the  son  of  Na^'hash  or  "serpent" 
of  Ma-Rab-oth  of  the  sons  of  Aamon,  by 
Machir  the  son  of  Aami-El  or  "with-god"  of 
Lo-Debar  or  "no-speech,"  and  by  Barzelai  the 
Gileadi  from  Rogel-im  or  the  "iron-footed" 
Gileadi,  who  as  father  of  Je-Pheta^'h  was  Pet- 
ha'^h  or  Vulcan;  this  Shobi  suggesting  the 
Shebti  images  placed  in  the  tombs  of  the  Egyp- 
tians ;  and  these  supplied  David,  "for  the  people 
are  hungry  and  weary  and  thirsty  in  the  Ma- 
Debar." 

16.  But  A-Besh-Alom  rode  a  Pered  or 
"pard"  or  "leo-pard"  which  took  him  to  the 
Sobech  of  the  great  El-ah,  as  Sebak  was  the 
crocodile-head  god  in  Egypt,  and  the  bad  youth 
was  caught  up  by  the  head  or  hair  in  the  El-ah, 
and  the  Pered  under  him  Aaber.     Slain  there^ 


EGYPT  AND  ISRAEL  3 1 5 

his  corpse  cast  they  "in  the  forest,  to  the 
Pe'^hath  the  great,  and  raised  exceeding  great 
round  stones  upon  him,''  which  seems  to  mean 
he  was  cast  into  a  Hon's  den  and  a  stone  placed 
over  it  as  in  case  of  Daniel,  for  Pe^hat  is 
''lioness''  in  Egyptian,  and  the  lion  figure  was 
a  symbol  of  the  Sun,  while  the  stones  "raised" 
or  Zeb  over  A-Besh-Alom  imply  that  he  was 
worshipped,  as  does  his  "pillar"  or  Ma-Zeb-eth, 
and  there  should  be  little  doubt  that  he  was 
a  type  of  Adonis,  the  sylvan  phase  of  the  vernal 
Sun,  whose  cult  is  thus  meant  to  be  explained 
away.  His  body  was  not  honored  by  his 
grieving  father  as  was  that  of  Shaaul,  nor  was 
his  murderer  punished  for  that  crime  though 
buried  in  the  Madebar. 

17.  With  all  this  David  had  to  appeal  to 
the  priests  and  elders,  "Why  are  ye  A'^heron- 
im  to  return  the  king  to  his  house?"  after 
which  we  read  "And  Aaber-ah  the  Aaber-ah 
to  Aabir,"  rendered  "and  went-over  a  ferry- 
boat to  bring-over,"  &c.,  and  "Shemai  fell  be- 
fore the  king  in  his  Aaber,"  for  Sem-u  was  the 
leader  of  the  72  conspirators  against  Osiris. 
Finally  "the  king  ia-Aabor  the  Gilgal-ah,  and 
Chimeham  Aabar  with  him,  and  all  the  people 
of  Jehudah  ie- Aabir  the  king";  the  Gilgal-ah 
seeming  a  shrine  of  Gula  the  Chaldean  wife  of 


3i6  EGYPT  AND  ISRAEL 

the  Sun,  but  perhaps  in  this  case  meant  for  the 
''round''  goddess  herself,  similar  to  la-Besh-ah 
who  received  the  dead  Shaaul  in  the  mystic 
Gile-Aad;  and  this  shrine  was  where  the  alle- 
goric Exodus  ended  by  passing-over  Jordan 
and  observing  Pa-Sa'^h  or  "pass-over''  of  the 
Sun ;  and  the  Gile-Aad  of  the  returning  Jakob, 
and  called  father  of  I-Pheta^'h ;  and  so  Aa-Gal- 
ah  and  Abi-Gail  of  the  wives  of  David.  Mephi- 
Bosheth  met  David  at  his  return,  said  he  could 
not  follow  the  flight  because  of  Pa-Sa^'h,  and 
Mephi-Bosh-eth  in  Hebrew  means  "Memphis- 
shame"  as  a  reference  to  the  lame  Pa-Ta'^h  or 
"Vulcan."  The  episode  has  its  obscure  points, 
but  seems  on  the  whole  an  adaptation  of  the 
familiar  myth  of  a  passage  into  the  Shades  and 
a  return  therefrom,  and  this  over  the  abyss  of 
waters  in  the  divine  barge  or  Baris,  giving 
name  probably  to  the  Aabera-im  or  "Hebrews" 
as  those  who  could  do  this. 

1 8.  The  poetic  repute  of  David  arose  per- 
haps like  that  of  Apollo,  since  the  Psalms  are 
not  "of"  David  but  "to"  David,  and  have  no 
reference  to  the  events  told  of  him.  Their 
titles  are  pure  inventions  so  far  as  they  seem 
to  concern  him  unless  his  is  a  name  of  Jehoah, 
as  "to  the  Beloved,"  though  Jehoah  seems  con- 
sidered with  little  regard  to  terms  of  love  and 


EGYPT  AND  ISRAEL  3 1 7 

tenderness,  and  the  Psalms  address  him  as  a 
saviour  or  helper  or  avenger,  with  the  same 
glorifications  of  him  as  in  the  hymns  to  the  Sun 
in  Egyptian.  The  Greeks  had  conceits  of  the 
satyr-god  Pan  as  a  musician  which  connect 
directly  with  the  Egyptian  presentations  of  the 
hairy  Bes  with  various  instruments  in  his 
hand,  for  the  poets  gave  a  comic  turn  to  the 
superstitious  terrors  of  the  vulgar;  and  yet 
these  instances  apply  rather  to  the  giant  Shaaul 
than  to  David  unless  in  that  vicious  maturity 
when  he  butchered  the  Ammonites,  murdered 
Auri-Jah  and  the  house  of  Shaaul,  and  died 
with  ingratitude  to  Joab  and  perjury  to  Shimai, 
&c. ;  but  as  the  lascivious  Asar-Dad  of  Egypt, 
David  must  also  be  suspected  of  music  and 
song. 

19.  The  time  came,  now,  when  David  got 
no  "^Ham  or  ''heat";  though  in  Egyptian  the 
word  means  "Egypt"  and  "wife."  It  was 
urged  that  a  virgin  be  brought  in  order  to 
Sechan-eth  him,  a  word  which  has  the  double 
meaning  "cherish"  and  "impoverish."  They 
searched  the  Ge-Bul  of  Israel;  Bol  in  Coptic 
meaning  "over-flow,"  as  Ma-Bol  and  A-Bel 
mean  "flood"  in  Hebrew ;  and  found  Abi-Shag, 
perhaps  Hebe-Shag  or  "^Hapi-Shag,  as  ''Hapi 
or  the  "Nile"  must  be  the  classic  Hebe ;  and  to 


3i8  EGYPT  AND  ISRAEL 

her  at  last  went  Heracles,  and  to  Pi-Sag-ah  at 
last  went  Mosheh.  She  was  a  Shun-Amith, 
"year-maid"  or  "sleep-maid/'*  and  connects 
with  the  great  woman  Shun-Em  whom  Eli- 
Shaa  paid  with  a  child  for  her  "care"  or 
^Harad,  that  is,  "Har-pa-'^Herad  or  the  "child- 
god,"  who  is  ever  pointing  to  his  head  (2  K. 
4:19),  and  to  whom  the  Pi-Shen  or  "lotus" 
was  sacred.  That  this  maid  was  quite  sacred 
did  not  appear  to  a  ""Hittite  like  Bath-Shebaa, 
but  a  request  from  Adoni-Jah  the  rightful  heir 
to  the  crown  that  Abi-Shag  be  given  to  him  in 
marriage  was  punished  with  death  by  Shelo- 
meh. 

20.  David  was  buried  in  Air  David  or 
Kir-Dad.  Years  later,  agreeable  to  our  chron- 
ology, Did-o  or  David-ah  was  buried  at  Kar- 
Thad-a  or  "Car-Thage,"  that  is,  Kir-Dad-a  or 
Fortress  of  David-ah,  and  she  was  worshipped 
there;  her  name  El-Issa  and  the  Bursa  citadel 
indicating  that  she  was  Isis  and  that  the  Busiris 
or  Per-Asir  ("house  of  Osiris")  was  named 
for  that  city  in  Egypt  which,  as  was  Mendes 
also,  called  Daddu  or  Tattu.  And  this  David 
or  Dod  had  the  Homeric  Od-Isse-us  as  his 
contemporary;  Dad-ben-Ishai  or  "son  of  Jesse" 
sounding  quite  like  the  name  of  the  Greek ;  and 

*  Shin  was  a  name  much  used  in  Chaldea  for  the  Moon. 


EGYPT  AND  ISRAEL  319 

each  seems  to  have  descended  into  Hades,  each 
fights  giants  where  stones  are  flung,  each  de- 
stroys those  who  seek  his  wife,  each  feigns 
madness,  &c.  A  royal  Hne  claimed  their  descent 
from  David,  a  common  resource  of  ancient 
dynasties,  and  perhaps  all  the  Benai-Isera-El 
claimed  descent  from  or  affiliation  with  Osir- 
El,  since  at  death  every  good  Egyptian  became 
an  Osir-is.* 

21.  Shelomeh,  not  ''Solomon,"  was  also 
called  Je-Dide-Jah,  "in  the  Aa-Bur  of  Jehoah." 
The  word  Shelom-eh  is  interpreted  as  "the 
peaceful"  in  the  Chronicles,  but  it  is  probably 
a  metathesis  for  ha-Moshel,  "the  ruler,"  "the 
proverb";  and  this  seems  explained  in  the 
famous  phrase  of  the  Micah  (5  :2,  5)  where  the 
"Ruler"  or  Moshel  shall  (v.  S)  be  a  Shelom  or 
"peace,"  and  as  "as  of  old";  for  everything 
about  this  personage  became  a  mystery,  even 
his  name,  which  is  not  explained  as  usual  when 
given  him  by  David.t  But  Jehoah  "loved"  or 
Ahab  him  and  sent  the  prophet  to  christen  him 
as  Je-Dide-Jah  or  "Beloved-of-Jehoah,"  and 
this  name  would  seem  to  ally  him  with  amorous 

*The  word  User  in  Egyptian  means  "strong."  Compare 
Sar  in  Egyptian  and  Hebrew,  "chief,"  "prince." 

fFrom  F.  Lenormant  we  learn  that  Shaleman  was  a 
name  of  the  Chaldean  god  Ea  or  Hoa,  the  intellectual  con- 
cept of  Deity. 


320  EGYPT  AND  ISRAEL 

Asar-Dad.  But  this  name  is  only  given  him 
"in  the  Aabur  of  Jehoah/'  which,  as  we  have 
pointed  out,  gives  him  a  solar  phase.  He  came 
to  his  coronation  riding  a  Pired-eth  or  leo- 
''pard,"  as  Bered  is  "leopard"  in  Syriac,  "and 
it  went  upon  the  Gi'^hon''  or  "belly/'  not  "to" 
Gi'^hon,  but  Aal-Gi'^hon,  and  it  is  Aal-Gi'^hon 
when  Na^'hash  was  sentenced  (Gen.  3 114) ;  and 
thus  Shelomeh  connects  with  Bakchus.  He 
had  40,000  stalls  for  his  horses,  1,000  wives 
and  concubines,  80,000  men  to  hew  cedar  in 
Lebanon,  made  silver  as  common  as  stones  in 
the  street  and  accounted  as  nothing,  8ic.,  &c. 
Even  the  demi-urge  of  Tyre,  ''Huram,  the 
Greek  Herm-es,  was  his  ^'Her-esh  or  "car- 
penter,'' or  "worker"  in  Na'^hash-eth  or  "ser- 
pent-lore," called  (Num.  23:23)  "enchant- 
ment"; but  ''Heresh  is  perhaps  the  "secret- 
craftsman,"  for  such  was  Herm-es,  whose 
caduce-us  (probably  from  Kadesh  or  "holy") 
was  twined  with  serpents;  hence  there  vv^as  no 
sound  heard  in  the  temple  while  it  was  build- 
ing; but  Ne^'has  in  Egyptian  means  "black," 
while  ""Heresh  in  Chaldaic  means  "magician" ; 
*^Har-Rom  in  Egyptian  meaning  "divine-man" 
or  "man-god."  Shelomeh  married  Bath-Phar- 
aoh, which  was  the  greatest  alliance  a  Hebrew 
could  imagine ;  and  he  built  towns  called  Beith- 


EGYPT  AND  ISRAEL  321 

*^Horon,  Tamar,  Baal-ath,  which  are  Egyptian 
names ;  but  it  seems  quite  probable  that  he  was 
a  type  of  Hor-us,  who  must  have  been  wor- 
shipped at  Jerushalem. 

22.  The  older  account  (i  K.),  indeed, 
perhaps  to  destroy  the  worship  of  him,  as  well 
as  to  enforce  Ezraic  exclusiveness,  says  he 
worshipped  A-Shetor-eth,  and  also  Milach-Om 
Shik-Uz,  and  on  Mount  Olives  he  built  temples 
to  Chemosh  Shik-Uz  and  Molech  Shik-Uz,  and 
it  would  seem  (i  K.  11 :  3,  8)  that  he  built  to 
the  god  of  each  of  his  seven  hundred  wives, 
for  he  had  all  these  and  three  hundred  con- 
cubines besides;  but  this  evidence  of  his  in- 
fidelity to  Jehoah  is  omitted  by  the  Chronicler ; 
where  the  dream  of  God's  gift  of  a  wise  and 
"understand"  (Neb-On  and  Shem-ea,  i  K.  3: 
9,  12)  is  changed  into  an  actual  visit  of  God 
to  him  (2  Chr.  1:7),  who  gives  him  wisdom 
and  knowledge.  The  later  times  accredited 
him  with  many  wise  sayings,  some  in  the  form 
of  homilies,  and  because  of  his  libidinous  pro- 
pensity he  has  credit  for  writing  the  charming 
and  amorous  Canticles ;  while  the  2  Chronicles 
(8:2,  3)  makes  him  also  a  conqueror,  and  has 
it  that  the  king  of  Tyre  gives  him  cities,  thus 
reversing  the  older  narrative  (i  K.  9:11-12), 
which  also  raises  up  enemies  to  him,  and  lays 

21 


322  EGYPT  AND  ISRAEL 

at  his  door  the  secession  of  the  northern  tribes. 
Wise  and  weahhy  as  he  was,  however,  he  left 
no  inscriptions  or  other  stone  witnesses  of  his 
name,  as  did  the  neighboring  monarchs  of  the 
Nile  and  the  Euphrates.  On  the  whole,  per- 
haps, it  would  be  safe  to  take  him  as  the  epony- 
mous of  Shalem  or  Jeru-Shalem,  which  was 
called  Hiero-Solym-a  by  the  Greeks  at  least  as 
early  as  the  time  of  Herodotus,  say  B.  C.  350. 
22}^.  Shimesh-on,  not  "Samson,"  means  a 
little  Sun,  or  the  "On''  is  a  word  of  endear- 
ment; Shemesh  being  the  almost  invariable 
word  for  the  Sun.  He  is  clearly  Melach-Aareth 
or  "hairy-king"  of  Tyre,  whom  the  Greeks 
adopted  or  appropriated  as  Herakles,  perhaps 
the  Egyptian  ^'Her-Akel  or  "Lion-God,"  usually 
called  Shu  or  Shu-si-Raa,  "Shu-son-of-the~ 
Sun";  but  in  later  or  other  Egyptian  com- 
munities he  was  the  hairy  Bes  or  ^'Hai,  ap- 
parently Hebrew  names.  In  classic  story 
Herakles  weaves  at  the  feet  of  Om-Phale  the 
daughter  of  Jordan-us,  both  Syrian  names. 
The  putative  father  of  Shimesh-on  was  Ma- 
Noa'^h,  the  same  as  the  name  of  the  Flood-saint, 
and  identified  with  Boaaz  or  Bes  when  Naa- 
Ami  asks  Ruth  (3:1)  if  she  shall  not  seek 
Ma-Noa^h  for  her.  An  angel  of  "the  Elohim," 
however,   foretold   Shimeshon  to  the  mother 


EGYPT  AND  ISRAEL  323 

when  she  was  alone,  thus  implying  a  celestial 
origin.  When  asked  his  own  name  this  angel 
said  it  was  Peli-ei  or  "wondrous/'  a  play  on 
le-Pel  or  "fell"  in  v.  20,  as  the  "offering"  or 
Mi-Ne'^h-ah  is  a  play  on  Ma-Noa^'h;  and  Ne- 
Phil-im  were  the  "giants"  of  Noa'^h's  time 
(Gen.  6:4),  or  rather  the  "fallen,"  perhaps  the 
half-breed  race  or  arch-angels;  and  so  when 
Sarah  laughs  at  the  annunciation  to  her  she  is 
told  "the  I-Pele  a  Uing'  {Dahar,  "word") 
f rom  Jehoah"  (Gen.  18:14),  rendered  "hard." 
His  mother  was  forbidden  to  drink  Jain  and 
Shechar,  just  as  John  Baptist  was  to  drink  no 
wine  or  Sekira  (Luke  1:15);  and  no  Moreh 
or  "razor"  (also  "rain,"  "fear")  was  to  come 
on  his  head ;  for  he  was  to  be  a  Nezir  of  Elohim, 
not  "Nazirite  unto  Elohim";  Nezir  meaning 
"consecrate,"  "prince";  a  religious  sect  (Num. 
6:2,  &c.),  with  which  an  effort  is  made  to 
identify  Shimeshon  because  of  his  hair,  for  the 
sect  itself  seem  desirous  to  appear  like  Bes  or 
Melech-Aareth. 

27,.  Shimeshon  first  went  to  Timen-ath-ah, 
for  he  sought  The-En-ah  from  the  Philistines, 
who  "la-Sher-ah  in  my  eyes,"  and  one  may  see 
that  these  terms  play  on  the  names  of  the 
goddess  Te-Neha  of  Egypt  and  Asher-ah,  both 
having  reference  to  the  fecund  "tree"  or  sym- 


324  EGYPT  AND  ISRAEL 

bol,  as  T-Amen-ath-ah  was  perhaps  her  shrine, 
for  Amen-t  or  t-Amen  was  the  female  Amen, 
called  Nei-th  or  th-Ne  at  Sais,  which  latter 
name  is  said  to  mean  "weaver" ;  and  it  was  this 
wife  that  he  calls  his  Aa-Gal-ath,  or  "heifer/' 
After  some  exploits  he  retired  to  the  rock  of 
^i-Tam,  that  is,  the  Egyptian  sunset  god  Tum 
or  Atum;  and  thus  perhaps  closed  the  origi- 
nal story,  which  certainly  closed  with  chapter 

15. 

24.  To  the  shrine  at  Le'^hi,  however,  was 
attached  a  legend  that  Shimeshon  there  killed 
a  thousand  men  with  the  Le'^hi  of  a  ''Hamor  or 
"ass''* ;  that  Elohim  then  opened  a  fountain  for 
him,  and  he  Meni  or  "drank,"  and  it  was  called 
Ain-Kore  or  "fountain-of-the-Quail."  Le'^hi, 
used  for  "green"  in  the  next  chapter  (16:7,  8), 
and  Meni,  not  the  usual  word  for  "drank," 
suggest  Alk-Mena  the  mother  of  Herakles, 
also  called  Alkides,  perhaps  from  El-Kadem-es 
or  "god-of-the-East,"  perhaps  from  Alk-os  or 
"strength,"  and  to  the  Phoenician  Herakles, 
that  is,  Kadami-on  or  Melach-Aareth,  quails, 
were  sacrificed.  But  La^'h-ah  is  rendered 
"force"  or  "vigor"  when  applied  to  Mosheh 

*cHam-Aor  would  literally  mean  "heat-light"  or  "Sun- 
light," and  Le<=hi  is  "shinings." 


EGYPT  AND  ISRAEL  325 

(Deut.  34:7),*  and  Beer-La^'hai-Roi  was  evi- 
dently a  shrine  of  I-Shema-ea-El  the  Pe-Re  or 
"wild-ass,"  that  is,  in  Egyptian  "the  Sun,''  as 
La^'h-ai  Re-i  would  seem  "my  very  bright  Sun/' 
In  Egyptian  the  word  Le'^h-u  is  applied  to  a 
couchant  lion,  hidden,  with  a  serpent  called 
"Eye  of  Raa"  over  him  (Ritual  17:133),  and 
Isis  is  said  to  shake  hair  over  his  brow.  The 
ass,  in  parts  of  Egypt,  was  a  symbol  of  the 
Sun,  perhaps  of  the  evil  or  hidden  Sun,  as  it  is 
connected  with  Set  the  brother-foe  of  Osiris, 
called  by  the  Greeks  "Typhon,"  the  Zephon  or 
"hidden,"  or  "North,"  of  Hebrew;  but  in 
Shimeshon's  song  one  may  perhaps  reverse 
^'Hamor  to  Roma^'h  or  "spear,"  "dart,"  instead 
of  "heaps"  or  ''Hamor. 

25.  The  gates  of  Aaz-ah  were  carried  off, 
then  Shimeshon  loves  De-Lil-ah,  or  t-Lil-ah  if 
we  use  the  Egyptian  feminine  definite  article; 
and  her  name  means  "night"  in  Hebrew, 
"fetterer"  in  Akkadian.  She  was  induced  to 
secure  from  him  the  secret  in  which  his  great 
""Hoch  lay;  a  word  represented  in  Egyptian  by 
the  phallus  of  a  beast,  and  worn  on  the  head  of 
the  god  "^Hek,  who  seems  to  be  the  Nile-god 

*  "And  not  Nas  La^h-ah/'  rendered  "his  natural  force  not 
abated,"  seems  "And  not  abated  brightness,"  in  reference  to 
his  eyes. 


326  EGYPT  AND  ISRAEL 

""Hapi  or  "Ap-is";  hence  the  Greek  Hektor  of 
Troy,  and  the  Hades-queen  Hek-ate,  though 
the  Egyptian  word  ^^Hek  also  means  "enchant- 
ment/' and  ^'Hek-t  was  a  name  of  the  Hon- 
goddess  Se^het,  also  called  Tefnut  as  Bas-t 
ur  Men-^'Hai,  wife  of  Pata'^h  or  sister  of  Shu. 
Shimeshon  had  seven  ''locks"  of  hair  or 
Ma-^'Heleph-oth  which  he  told  her  to  Areg 
or  "weave"  with  the  Ma-Sech-ath,  rendered 
"web,"  but  evidently  some  sort  of  "covering," 
perhaps  the  "booth"  or  "tent";  yet  she  only 
enfeebled  him  by  shearing  his  locks,  or  rays. 
He  was  then  blinded,  and  placed  in  the  house 
of  the  Asir-im  or  "bound."  When  his  hair 
grew  again  his  strength  returned;  whereupon 
he  pulled  down  the  temple  of  Dagon  upon  him- 
self and  thousands  of  his  foes.  He  was  buried 
between  Zare-Aa-ah  and  Aesheta-Aol,  which 
latter  word  seems  to  mean  the  "mighty- 
woman";  but  the  locality  of  these  events  was 
that  of  Beith-Shemesh  or  "house  of  the  Sun" 
(Josh.  15:10),  a  populous  town  (i  Sam.  6:19), 
whose  phase  of  Deity  was  reduced  to  somewhat 
human  limits  by  this  story  of  him. 

26.  Jeho-Shu-Aa,  whose  shrine  was  Tim- 
en-ath-'^Heres  (reverse,  -Sere^'h),  was  son  of 
Nun  or  "fish,"  and  Nin  was  a  "fish"-god  on 
the  Euphrates ;  but  in  Egyptian  the  word  Nun 


EGYPT  AND  ISRAEL  327 

means  the  "sea/'  "waters."  He  is  first  found 
fighting  at  Reph-Id-im  or  "healer-of-hands," 
where  the  lad-im  of  Mosheh  were  held 
"steady"  or  Amen-ah,  rightly  "true,"  lest  he 
should  play  false,  it  might  seem.  Jeho-Shu-Aa 
and  Chaleb  were  the  only  two  of  600,000  men 
who  left  Egypt  that  were  good  enough  to  pass- 
over,  for  the  one  seems  ^'Heres  or  "Horus," 
and  the  other  was  the  "dog"  and  son  of  ie- 
Pun-ha,  or  "the  Anup-is,"  if  we  reverse  it;  both 
being  conductors  of  souls  in  the  Ma-Debar  or 
"Silent"  land,  which  conflicts  with  Mosheh  or 
Masheh  as  "weigher,"  for  Anupis  as  well  as 
Ta'^hut  was  thus  called.  The  massacres  com- 
mitted by  Jeho-Shu-Aa,  at  the  order  of  Jehoah, 
(comp.  Judges  2:1-5),  were  the  pencraft  of 
Ezraic  exclusiveness  only  (Deut.  20:16-18). 
This  hero  is  accredited  with  the  most  remark- 
able of  all  miracles,  the  stoppage  of  the  "Sun" 
or  Shemesh  and  the  Moon  for  a  whole  day,  but 
this  was  at  Beith-'^Horon  or  "house  of  Hor-us" 
or  ""Haron,  and  in  Egypt  these  objects  were 
called  the  eyes  of  Horus;  but  at  the  same 
place  Makkabeus  defeated  Saron  and  Nikanor 
without  such  help.  It  may  be  that  Jeho-Shu- 
Aa  was  the  Zer-Oa  Natu-ah  or  "arm  out- 
stretched," or  the  Zere-Aa-ah  or  "hornet," 
that  was  to  go  before  the  Israelites  (Ex.  6:6; 


328  EGYPT  AND  ISRAEL 

23:28),  or  perhaps  the  Maleach  or  "angel" 
that  was  to  do  this.  The  god  Shu  or  Shua  in 
Egypt  is  said  to  mean  "Hghf'  as  distinct  from 
the  Sun,  and  some  have  assumed  that  he  was 
the  Herakles  of  whom  Herodotus  speaks  there. 
His  name  Aa-Aor  certainly  is  like  the  Hebrew 
word  Aor  or  "light";  and  he  restrained  the 
fury  of  the  goddess  Aor-t,  a  name  of  Se^het. 
He  was  also  ^'Har-Seket  or  "God  in  the  divine- 
barge."  The  inscriptions  say  of  Shu  that  "his 
substance  is  the  substance  of  the  Sun";  his 
nutriment,  first-born,  selected  before  his  birth, 
and  without  a  mother ;  "divine  substance,  self- 
created."  Shua  wears  sometimes  the  ""Hek  or 
beast-phallus,  emblem  of  valor,  and  is  always 
Shu-sa-Raa  or  "Shu-son-of-the-Sun" ;  this  lat- 
ter reminding  us  of  Si-se-Ra  whom  la-Ael 
covered  "in  Semich-ah,"  not  elsewhere  ren- 
dered "rug,"  but  "repose"  or  "rest,"  as  the 
Egyptian  word  Sem  meant  Sun-set  and  the 
West.  It  seems  that  Shua  occupies  to  Raa  or 
the  "Sun"  the  relation  that  "Har  or  "Horus" 
occupies  to  "Osiris,"  while  Jeho-Shu-Aa  with 
his  shrine  Timen-ath-^Heres  has  combined  the 
two  concepts,  which  would  appear  in  Greek 
as  Herakles  and  Apollo-Loxias,  in  Hebrew  as 
Shimeshon  and  Jeho-Shu-Aa,  the  power  and 
beauty  of  Light. 


EGYPT  AND  ISRAEL  329 

27.  No  individual  crimes  are  attributed  to 
Jeho-Shu-Aa,  from  which  one  may  infer  that 
his  shrine  at  Timenath-^'Heres  had  disappeared 
before  Ezraic  times,  though  the  fate  of  Si-se-ra 
of  ^^'Harosh-eth  is  suggestive ;  but  the  Isaiah 
(19:18)  seems  to  allude  favorably  to  Kir- 
•"Heres  or  City  of  Horus"  in  Egypt,  while  it 
suggests  perhaps  the  story  of  the  Exodus  in 
verse  20,  where  it  is  said  that  a  Mo-Shi-Aa 
shall  be  sent,  &c.,  thus  coupling  Mosheh  and 
Jeho-Shu-Aa;  and  yet  the  wife  of  Shimeshon 
enabled  his  foes  to  explain  his  riddle  on  the 
seventh  day  at  the  coming  in  of  the  ^Hares-ah, 
and  the  gate  of  the  ""Hares-ith  was  close  to  the 
dreadful  valley  of  the  son  of  Hinnom  (Jere. 
19:2),  at  the  west  of  Jerushalem. 

28.  Eli-Jahu  is  quite  the  ideal  of  Jah  or 
Jehoah,  though  he  was  a  hairy  saint  like  Bes 
and  Shimeshon.  Tacitus  and  Suetonius  call 
him  Carmel-us,  for  his  shrine  was  an  oracle  on 
Mount  C^armel  many  years  after  Christ,  and 
when  consulted  by  Vespasian  there  was  there 
neither  temple  nor  altar,  and  the  priest  was 
called  Basil  or  "King,''  suggesting  Malach- 
Aareth  or  the  "skin-king"  of  Tyre.  C^arem-El, 
however,  is  "vineyard-god,"  and  it  seems  prob- 
able that  from  the  Phoenician  voyagers  the 
Greeks  built  up  their  concept  of  the  orchard 


330  EGYPT  AND  ISRAEL 

saint  Priapus  on  this  model  of  the  hairy  EH- 
Jahu,  for  Pa-Arep  or  "the  Wine"  is  the  Egyp- 
tian word  which  gives  us  the  name  Priap-us; 
and  this  seems  supported  by  the  fact  that  the 
chief  shrine. of  this  concept  was  Lampsak-os 
on  the  Marmora,  near  Abydos,  which  was 
probably  Elohim-Pasa'^h  or  "God-of-the-Pass- 
over/'  while  Abyd-os  is  clearly  called  for  the 
Egyptian  city  of  that  name,  and  most  famous 
shrine  of  Osiris;  hence  Nab-al  of  C^armel, 
whose  wife  was  Abi-Gail,  was  perhaps  Neb-El 
or  "grape-god"  in  Hebrew,  and  the  story  prob- 
ably an  attack  on  the  cult  of  Eli-Jahu. 

29.  The  main  story  suddenly  announces 
that  Eli-Jahu  threatens  a  drouth;  giving  no 
ancestry  or  youth-history  of  him;  calling  him 
"the  Ti-Sheb-i  from  T-Sheb-i  of  Gilead" ;  but 
that  one  of  these  words  is  reversed  may  appear 
from  the  Septuagint  which  has  "from  Tisheb- 
eh  of  Gilead,"  as  "the  Besh-eth"  or  Bes,  the 
old  Cancanite  god,  is  thus  indicated  very 
plainly;  but  the  preceding  verse  strengthens 
this  opinion,  for  it  is  there  stated  that  ""Hi-El 
of  "house  of  the  gods"  (Beith  ha-Eli)  built 
Jeri^'hoh,  and  with  bloody  rites,  and  we  learn 
from  Egyptian  inscriptions  that  ""Hi  and  Bes 
are  the  same;  hence  it  may  be  that  the  first 
words  of  Eli-Jahu  to  A^'heab,   "''Hai-Jehoah, 


EGYPT  AND  ISRAEL  331 

God  of  Israel,  which  we  standeth  before  him, 
if  there  shall  be  dew,"  &c.,  are  an  allusion  to 
somewhat  else  than  the  "liveth"  Jehoah.  His 
further  name  of  Aish  Ba-Aal  Seaar  (2  K.  8), 
"man-god-hairy,"  as  well  as  his  Addereth  or 
"mantle,"  identify  him  with  Bes  or  ''Hai,  also 
called  .^sav,  who  was  like  an  Addereth  Seaar 
when  born,  and  disappears  in  Seair-ah,  as  Eli- 
Jahu  vanishes  in  the  Seaar-ah  or  goat-barge 
of  the  Sun;  but  to  call  him  Ba-Aal  would  not 
necessarily  identify  him  with  that  concept  of 
divinity;  while  to  identify  him  with  ^-Sav  or 
Edom  we  find  the  connection  to  be  with  the 
classic  Pan,  whose  name  apparently  comes 
from  the  Egyptian  Pa-Aan  or  "the  dog-head 
Ape,"  though  when  Jakob  passed  over  Penu-El 
he  met  ^-Sav  "whose  Pani  was  as  the  Pani 
of  an  Elohim,"  but  whose  legs  were  perhaps 
beast-like,  and  the  name  of  the  god  Pan  may 
be  from  a  Hebrew-word.  The  name  of  King 
A^'heab,  and  that  of  ia-Aakob,  reversed,  is 
respectively  Bae'^ha  and  Bokaa-ai,  suggesting 
the  vine-god;  hence  the  story  of  Nab-oth  or 
"grapes"  and  of  the  robbed  Laban,  whose  re- 
verse name  is  Nabal  or  "wine-skin" ;  and  both 
Nabal  and  Laban  lost  their  women,  for  lakob 
and  David  are  perhaps  varieties  of  the  same 


332  EGYPT  AND  ISRAEL 

concept,  as  Sha-Aul  in  Gibeah  was  of  ^sav 
in  Edom,  Eli-Jahu  at  C'armel,  &c. 

30.  At  Athens  we  find  that  Theseus  was 
son  of  ^ga-os  or  the  "goat,"  who  threw  him- 
self into  the  sea  at  the  approach  of  his  son 
from  the  East,  as  ^sav  retired  to  Seair-ah 
when  his  "perfect"  or  Tham  brother  arrives 
from  "^Haran  or  the  "cave"  of  the  East;  and 
the  Egyptian  word  ^'Hag  or  "goat"  gives  us 
^ge-os  and  the  Hebrew  word  ^'Hag  for  "fes- 
tival," "feast,"  even  to  the  solemn  observances ; 
for  the  goat-fish  was  the  Zodiac  sign  at  Baby- 
lon and  at  Dendera  for  the  tenth  month,  De- 
cember, called  Tybi  on  the  Euphrates,  on  the 
Jordan,  as  on  the  Nile;  wherefore  the  Teb-ah 
or  "ark"  of  the  solar  Noa'^h  and  of  the  new- 
born Mosheh.  All  these  instances  indicate  the 
Sun  in  Capri-Cornu,  as  well  as  its  re-birth  as 
Theseus,  Ja-Aakob,  Mosheh,  &c.  Yet  the 
Seair-im  or  "goats"  were  a  symbol  of  some  sort 
of  Deity  among  the  Israelites  (Lev.  17:7;  2 
Chron.  11:15),  ^s  in  Egypt.  Eli-Jahu  must 
have  been  supposed  to  wear  a  goat  skin,  as  his 
Addereth  Seaire  implies,  and  so  doubt  the 
priests  at  C^armel  who  kept  his  shrine. 

31.  Eli-Jahu  could  raise  the  dead  to  life. 
He  could  draw  fire  from  the  skies,  as  seen  at 
his  contest  with  the  priests  of  Ba-Aal.    These 


EGYPT  AND  ISRAEL  333 

priests,  to  the  number  of  450  he  murdered,  for 
the  Ten  Commandments  were  written  after  his 
time.  With  all  this  power,  however,  he  fled 
before  the  wrath  of  the  puissant  Ai-Zebel, 
whose  name  sounds  like  ''Sibyl''  as  the  Greeks 
and  Romans  had  it.  He  went  to  the  Ma-Debar, 
and  there  an  angel  ministered  to  him  as  the 
ravens  had  done  before.  Then  at  ^'Horeb,  a 
"mountain  of  the  Elohim,"  earthquake  and 
whirlwind  precede  the  passing-by  of  Jehoah; 
and  he  then  appears  in  a  Kol  Daman-ah  Dak- 
ah  or  "voice  still  small,"  though  the  words 
suggest  the  Kol  Dama  or  "voice  of  blood"  of 
Kain  (Gen.  4:10)  and  the  A-Kel  Dama  of 
Iskariot,  in  which  case  the  voice  may  refer  to 
the  butchery  of  the  Ba-Aal-im  or  to  the  further 
bloody  orders  as  to  Ben  Hadad  murder  and 
that  of  Ai-Zebel,  &c.,  that  is,  the  vengeance 
to  be  inflicted  on  those  who  committed  the 
crimes  set  out  in  v.  14;  and  so  the  A-Kel  Dama 
of  Kain  and  Iskariot  were  for  their  slaying 
the  prophets.  Eli-Jahu,  however,  is  notified, 
as  was  Mosheh,  that  he  was  not  himself  to 
execute  these  sentences,  and  the  name  of  his 
successor  Eli-Shaa  is  that  of  Jeho-Shuaa  the 
successor  of  Mosheh  who  finished  his  work; 
the  "^Horeb  scene  being  a  rival  or  duplication 
of  that  of  the  theophany  at  Sin-ai ;  even  Jehue 


334  EGYPT  AND  ISRAEL 

the  son  of  Ni-Meshi  or  Jeho-Sephat  thus 
groups  the  names  of  EH-Jahu  and  Mosheh  and 
the  father  of  EH-Shaa;  nor  can  we  ignore  the 
statement  that  Jehue  also  came  from  Gileaad 
and  that  he  too  slaughtered  the  Ba-Aal-im,  for 
Eli-Jahu  was  the  ti-Sheb-i  or  ''returner,"  and 
it  seems  possible  that  Jehue  was  a  person 
deified  as  Eli-Jahu,  or  that  the  story  illustrates 
the  return  of  the  saint  in  his  chariot  of  fire  and 
horses  of  fire,  as  Je-Hue  is  a  play  on  the  words 
Jahu  and  Hue  or  "he,''  possibly  identifying 
them  with  each  other  and  with  the  Fire-God  or 
the  Sun;  and  it  is  notable  that  Je-Hue,  .when 
he  arrives  at  le-Zereae-El,  first  goes  to  the 
portion  of  Nab-oth  or  "grapes,"  whose  C^arem 
had  been  taken  from  him,  and  he  murdered. 

32.  The  characteristics  of  Mosheh  and 
Eli-Jahu,  as  of  Jeho-Shuaa  and  Eli-Shuaa,  are 
quite  different,  since  Eli-Jahu  was  in  no  way  a 
law-giver;  hence  it  must  be  that  his  priests  at 
C^armel  prepared  the  theophany  at  ""Horeb 
and  his  ascension  into  Heaven  as  a  counter- 
poise to  the  similar  stories  of  Mosheh,  though 
they  may  be  the  original  story;  and  so  in  his 
return  as  Je-Hue  the  career  of  Jeho-Shuaa  as 
a  destroyer  is  imitated;  while  in  its  turn  the 
writer  of  the  Matthew  seems  to  have  availed 
himself  of  the  phenomena  at  ^'Horeb  to  render 


EGYPT  AND  ISRAEL  335 

more  lively  the  events  at  the  Crucifixion,  for 
at  that  period  the  shrine  at  Oarmel  was  the 
most  famous  in  Palestine,  John  Baptist  was 
an  imitator,  and  the  "return"  of  the  Ti-Sheb-i 
was  expected ;  but  both  he  and  Mosheh  appear 
as  ministering  to  Jesus  at  what  is  called  the 
Transfiguration,  recorded  in  the  three  first 
gospels. 

33.  ,  Eli-Jahu  appears  again  as  a  foe  of 
Ba-Aal  Zebub,  the  name  of  Deity  at  ^keron, 
the  Acheron  of  the  Septuagint;  and  the  hairy 
Ba-Aal  calls  down  fire  to  destroy  platoons  of 
soldiers  sent  to  arrest  him;  then  sentences  the 
king  to  death.  "And  it  came  to  pass,  in  the 
going-up  of  Jehoah,  Eli-Jahu  in  the  Sa-aar-ah 
of  the  Heavens,"  is  the  curious  reading  that 
follows,  "and  went  Eli-Jahu  and  Eli-Shaa 
from  the  Gilgal";  nor  can  "in  the  Aaloth  Je- 
hoah" be  stretched  into  "when  Jehoah  would 
take  up  by" ;  for  in  v.  11  we  have  "and  ia-Aal 
El-Jahu  in  the  Saar-ah";  so  that  I  would  un- 
derstand the  first  verse  to  read  that  Eli-Jahu 
ascended  as  Jehoah  ascends,  since  "the  Gilgal" 
is  also  rendered  "wheel,"  "whirlwind,"  and 
perhaps  we  are  to  understand  a  circular  motion 
that  keeps  him  in  view.  Of  the  Saar-ah  or 
"goat"-barge  of  the  Sun  in  Capri-Cornu  I 
have    spoken.      Eli-Jahu    and    his    successor 


336  EGYPT  AND  ISRAEL 

"passed-over"  (ia-Aaber)  Jordan  ''in  ''Horeb- 
ah,"  rendered  "dry-ground,"  and  the  equivalent 
of  la-Bish-ah  which  received  the  body  of 
Shaaul.  A  search  of  three  days  failed  to  find 
Eli-Jahu. 

34.  Eli-Shaa,  on  whom  fell  the  Addereth 
or  ''mantle,"  is  allowed  a  father,  name  Shaphat 
or  "judge."  Eli-Shaa  means  "Saviour-God." 
He  is  probably  a  phase  of  the  cultus  of  Jeho- 
Shuaa,  or  that  of  Shua  or  "light"  in  Egypt; 
hence  is  mild  and  beneficent,  and  the  ante-type 
of  Jesus  as  Eli-Jahu  is  of  John  Baptist.  His  first 
miracle  was  to  heal  the  water  at  Jeri'^ho,  which 
caused  the  land  to  "miscarry"  or  Me-Shachal- 
eth,  or  rather  "from  bearing"  (grapes),  for 
Shachal  or  E-Shechol  is  "cluster,"  and  "grape"" 
or  "vine"  in  Ethiopic ;  and  so  in  the  first  miracle 
of  Jesus  at  Cana  the  water  is  changed  into 
wine,  which  was  a  reversal  of  Eli-Shaa's  mi- 
racle. The  gift  of  a  son  to  the  great  woman  of 
Shun-Em  or  the  "year-mother"  seems  an 
Egyptian  story,  as  she  is  thus  endowed  as  one 
who  "^'Harad-at  for  us  with  all  this  ""Harad-ah" 
or  "careful  for  us  with  all  this  care";  thus 
indicating  the  child-god  ^'Herad  or  ^'Har-pa- 
^'Herad,  known  to  the  Greeks  as  Harpocrates, 
whose  emblem  the  Shen  or  "lotus"  was  also 
that  of  Spring  or  the  resurrection  of  nature; 


EGYPT  AND  ISRAEL  337 

and  ""Harad  is  usually  seated  on  a  lotus  or 
Shen,  and  with  a  hand  pointing  to  his  lips,  or 
''head"  (2  K.  4:19)  as  we  have  it;  and  at  his 
death  Eli-Shaa  went  in  and  shut  the  door  on 
the  two,  then  raised  the  child  to  life  when  he 
Je-Gehar  or  "stretched''  upon  it;  and  yet  the 
author  of  the  Mark  has  perhaps  changed 
Jegehar  into  the  Greek  Jair-us  and  the  dead 
child  to  a  girl  that  Jesus  says  is  asleep,  for 
Shen  is  ''sleep"  as  well  as  "year";  while 
"double-portion"  or  Pi-Shena-im,  asked  of 
Eli-jahu  by  Eli-Shaa  is  "the  Lotus"  in  Egypt- 
tian,  and  the  Bisheen  of  Arabs  to  this  day. 
Eli-Shaa  also  anticipates  Jesus  by  feeding 
many  with  scant  fare  (2  K.  4:42-44),  but  the 
John  (5:3)  is  the  only  gospel  which  locates 
this  miracle  on  a  mountain,  as  if  appreciating 
Eli-Shaa's  C^armel  or  "fresh-ears-of-corn." 
He  cured  an  army  of  blind  men  at  one  time.  It 
does  not  appear  that  he  could  walk  on  water, 
but  he  parted  the  river  with  the  mantle  and 
made  iron  swim.  Like  his  predecessor,  he 
made  oil  for  a  widow,  and  he  rendered  whole- 
some poisoned  pottage.  He  cured  the  leper 
Na-Aman  by  requiring  him  to  bathe  in  the 
Joredan,  and  transfer  the  leprosy  to  his  own 
servant.  He  changed  the  dynasty  at  Shomeron 
by  sending  to  Gileaad  for  Je-Hue,  who  de- 

22 


338  EGYPT  AND  ISRAEL 

stroyed  the  numerous  brood  of  A^'heab  and 
Ai-Zebel,  and  all  the  priests  of  Ba-Aal ;  but,  as 
stated,  this  illustrates  a  return  of  Ti-Sheb-i  or 
the  "returner,"  upon  whom  le-Zerea-El  or  the 
seed-god  was  to  be  avenged  (Hosea  1:4,  11; 
2:22). 

35.  A  majority  of  the  miracles  of  Jesus 
were  adapted  from  those  of  Eli-Shaa,  but  no 
one  has  hitherto  seen  that  the  raising  of  Lazar- 
us is  a  paraphrase  of  the  Ma-Sha^'h-ete  of 
''Haza-El  at  Damascus,  which  Eli-Jahu  had 
been  told  to  do  (i  K.  19:15);  and  this  word 
"anoint"  also  means  "corrupt,"  "destroy"; 
wherefore  Eli-Shaa  wept  (2  K.  8:12) ;  but  in 
telling  Eli-Jahu  to  "anoint"  Jehue,  v.  16  of  the 
former  text,  the  word  is  ti-Mesha^'h  or  a  re- 
versal of  the  terminal,  which  is  never  rendered 
"corrupt,"  "destruction,"  for  Eli-Jahu  was  the 
fugitive  fore-runner  of  these  Mesia^'hs;  but 
''Haza-El,  meaning  "to  see  God"  or  "fastened 
God,"  is  Grecized  into  L-Azar-us,  which  is  not 
more  violent  than  Jesus  from  Jeho-Shuaa  or 
Eli-Shaa,  or  after  we  concede  the  reversal  of 
the  El;*  and  that  Ben-Hadad  or  "son  of 
David"  in  turn  takes  the  Ma-Chebar  or  "cloth" 
off  the  face  of  ^'Haza-El  or  L-Azar-us,  while 

♦Compare  EHam  or  Amiel;  Jeho-Achaz  and  A^haz-Iah; 
this  latter  being  also  names  separately  of  the  sons  of  A'^heab 
and  Jehue. 


EGYPT  AND  ISRAEL  339 

the  "Saviour''  weeps,  accords  in  the  two 
stories,  as  does  the  "corrupt''  condition  of  the 
corpse,  of  Lazarus,  and  the  prediction  of  Eli- 
Shaa  and  of  the  Jewish  council  (John  ii  148). 
36.  The  only  stain  on  Eli-Shaa  is  where 
forty-two  children  are  cursed  by  him  and  eaten 
by  Dub-im  or  "bears"  for  calling  him  Kerea^'h 
or  "bald-head,"  probably  "mourner"  as  griev- 
ing persons  shaved  the  head;  and  yet  the 
number  of  children  is  the  same  as  that  of  the 
forty-two  judges  of  the  dead  in  Egypt  who 
heard  the  accusations  against  him  before  the 
corpse  was  permitted  to  pass-over  in  the  sacred 
Bari,  and  this  incident  may  connect  with  the 
previous  verse  17  where  it  seems  Eli-Shaa  was 
suspected  of  violence  to  Eli-Jahu  and  was  Bosh 
or  "ashamed" ;  and  so  Jehue  slew  the  forty-two 
brothers  of  A'^haz-Jahu  at  the  Bor  of  the  house 
of  the  "bound"  or  Aekad.  No  claim  is  advanced 
that  Eli-Shaa  arose  from  the  dead,  but  his 
bones  gave  life  to  a  man  who  had  died.  It  is 
notable  that  it  is  not  said  where  he  was  buried. 
It  is  barely  possible,  while  he  may  be  easily 
a  phase  of  Jeho-Shuaa,  or  rather  Jeho-Shuaa 
of  him,  that  the  sublime  poems  entitled 
"Isaiah,"  correctly  le-Shaae-Jehu,  are  to  be  as- 
sociated with  this  concept,  as  all  three  names 
are  the  same  if  we  make  Jahu  and  El  the  same ; 


340  EGYPT  AND  ISRAEL 

the  meaning  in  Hebrew  being  "divine-deliv- 
erer" or  saviour;  and  the  exploit  ascribed  to 
le-Shaae-Jahu,  that  of  turning  back  the  ''dial'* 
or  Ma-Aal-oth  of  A^'haz,  seems  of  a  kind  with 
the  thaumaturgy  of  the  other  two  of  the  name ; 
and  that  they  are  introduced  on  the  stage  as 
living  in  times  apart  is  only  evidence  that  the 
cultus  lasted  for  some  centuries. 

2i7.  The  Chronicles  were  perhaps  written 
a  century  before  the  Christian  era^  and  there  is 
in  them  no  mention  of  Eli-Shaa  and  only  once 
do  we  hear  of  Eli-Jahu.  The  omission  of  the 
rebellion  of  A-Besh-Alom  may  be  due  to  rever- 
ence for  David  or  to  the  allegoric  nature  of  it 
herein  pointed  out ;  but  that  the  accounts  of  the 
two  saints  should  be  omitted  must  be  due  to  the 
continued  worship  of  them,  as  we  know  was 
the  case  of  Eli-Jahu  long  after  the  time  of 
Jesus.  The  old  hairy  god  is  noticed  in  two  or 
three  of  the  prophetic  books,  and  appears  in 
the  gospels ;  John  Baptist  being  an  imitator,  as 
doubtless  there  were  others;  nor  is  it  improb- 
able that  the  Sun-god  at  Emesa  on  the  Orontes, 
Elija-Ga-Baal,  who  gave  name  to  Emperor 
Elagabalus,  was  a  Greek  corruption  of  the 
name   Eli-Jah-Ba-Aal,*    two    centuries   after 

*  Guizot,  in  annotation  of  Gibbon,  endorses  Gibel  as 
Hebrew  for  "mountain"  in  this  name,  and  Gibbon's  note  en- 


EGYPT  AND  ISRAEL  341 

Jesus.  But  of  Eli-Shaa,  save  Jonathan  the 
most  perfect  figure  drawn  in  Hebrew  Hter- 
ature,  we  have  no  recognition  by  such  name 
apart  from  the  single  original  narrative  except 
once  (Luke  4:27),  though  the  miracles  of 
Jesus  are  plainly  imitative  of  the  ^'Hor-Esh 
(rendered  "who  -  was  -  plowing- with'M)  or 
"workman,"  that  is,  "carpenter."  The  fierce 
Eli-Jahu,  archetype  of  zeal  and  intolerance,  is 
better  adapted  to  the  concepts  of  a  narrow  and 
barbarous  ecclesiasticism.  It  may  be  that  in 
this  duality  we  have  the  personification  of  the 
Sun  and  the  Moon,  but  more  probably  Fire 
and  Light. 

i,S.  Shemu-El,  rendered  "Samuel,"  may 
have  been  a  real  person  since  only  one  or  two 
miracles  are  assigned  to  him;  and  he  occupies 
much  the  same  territory  as  Eli-Jahu,  but  was 
perhaps  the  local  phase  of  the  divine  at  Rama- 
thah.  The  word  Shem  means  "name"  or 
"famous" ;  Shema-im  is  the  "Heavens,"  always 
plural;  Shem-Aa  is  "hear,"  but  I-Shem-Aa-El 
the  son  of  Hagar  was  perhaps  Egyptian  for 

dorses  the  Syrian  word  Gabol  or  "to  form;"  but  Gibel  is 
not  "mountain"  in  Hebrew,  only  in  Arabic,  which  latter  could 
hardly  have  prevailed  at  that  time.  The  contemporary  Herod- 
ian  gives  the  name  as  Elaja-Ga-Bal-os  if  we  allow  J  for  I, 
and  this  would  be  in  Hebrew  "Eli-Jah  the  exalted  Ba-Aal," 
and  the  conic  symbol  on  his  coin  would  perhaps  indicate  the 
meridian  Sun. 


342  EGYPT  AND  ISRAEL 

Shem,  "to  go,"  and  Aa,  ''great/'  ''great 
nomad"  god.  Shemu-El  is  said  to  have  been 
named  because  his  mother  She-El-et  or  "asked" 
for  him,  and  (i  Sam.  i  \2y-2%)  she  says  Jehoah 
had  given  her  her  She-El-eth  which  she  Sha- 
Al-et  with  him,  "and  also  i-She-Eil-et  him  to 
Jehoah;  all  the  years  which  he  may  live  he  is 
Sha-Aul  to  Jehoah";  the  last  "granted"  being 
the  precise  name  we  have  as  "Saul"  the  king; 
so  that  it  must  seem  that  the  effort  of  the 
writer  is  to  identify  Shemu-El  with  King  Sha- 
Aul,  and  hence  with  She-Eol  or  the  under- 
world, of  which  Sem  was  a  name  in  Egypt,  as 
Sem  was  there  the  high-priest  of  the  leopard- 
skin,  and  also  a  name  of  the  hot  season  of  the 
year,  such  as  the  Arab  month  Shawwal  or 
August;  and  yet  the  Sha  or  figure  of  evil  was 
in  Egypt  the  ass-jackal,  used  to  indicate  Set- 
Nebat  of  the  long  ears,  with  whom  we  may 
connect  I-Sheme-Ae-El  the  "wild-ass"  if  not 
Shemu-El,  as  Semu  was  chief  of  the  seventy- 
two  conspirators  of  Set  when  he  "shut-up"  or 
Seker  Osar.  Howbeit,  the  putative  father  of 
Shemu-El  was  El-Kan-ah,  and  he  dwelt  in 
Har  Ephe-Ra-im  or  "hill  of  mad-visions."  One 
of  his  wives,  ^'Hann-ah,  whose  name  means 
"favor"  in  Hebrew  and  "prophetess"  in  Egyp- 
tian, had  no  child,  as  she  was  Sagar  or  "shut- 


EGYPT  AND  ISRAEL  343 

Up''  by  Jehoah,  doubtless  as  a  vestal;  and  only 
the  priests  perhaps  could  give  her  "seed  of 
man."  The  priest  at  Shiloh  was  the  aged  Aeli, 
whose  sons  debauched  the  Zabeoth  in  the 
temple,  and  the  father  told  his  sons  it  was  no 
good  reports  he  heard  "from  the  Aaber-im  (or 
Hebrew)  people  of  Jehoah,"  or  "pass-over" 
people,  but  Aabera-im  is  not  "ye  make  to  trans- 
gress" (i  Sam.  2:24).  This  scandal  does  not 
deter  ^'Hannah,  and  thus  Shemu-El  has  a 
priestly  origin.  Jehoah  sent  word  to  Aeli  that 
his  house  should  be  cut  off,  and  that  a  Ne- 
Amen  or  "faithful"  priest  should  be  raised  up 
who  should  walk  before  Jehoah's  Meshia^'h  for 
years,  while  the  survivors  of  Aeli's  house 
should  beg  bread  of  Shemu-El,  and  say  "Add 
me,  now,  to  the  sisters,  the  priestesses,"  or 
Cohen-oth,  not  "priests'  offices." 

40.  While  the  youth  slept  in  the  temple 
Jehoah  "came  and  stood"  there,  talking  of 
Aeli's  rejection. 

41.  Shemu-El  persuaded  his  people  to  put 
aside  the  Ba-Aal-im  and  the  Aash-Ter-oth, 
and  to  serve  Jehoah  only ;  wherefore,  when  the 
Philistines  attacked  the  Israeli  the  offering  by 
Shemu-El  of  a  lamb  caused  Jehoah  to  thunder 
upon  and  discomfit  the  foe.  He  judged  Israel 
at  Beth-El  and  the  Gilgal  and  the  Mi-Zep-ah, 


344  EGYPT  AND  ISRAEL 

as  well  as  at  the  Ramath-ah  where  he  dwelt; 
which  is  perhaps  to  say  that  his  shrines  were 
at  these  places.  The  original  account  of  him 
seems  to  end  with  Chapter  7.  The  story  of 
Sha-Aul  follows,  and  hence  Shemu-El  does 
not  seem  to  have  judged  Israel  all  his  life. 
His  sons,  made  judges  by  him,  followed  the 
Bez-Aa,  &c.,  by  which  I  understand  Bes  or  the 
old  Cananite  god;  whereon  Sha-Aul  is  made 
Malach  and  Me-Shia^h.  The  Ezraite  hi- 
erarchy, averse  to  secular  government,  con- 
tinue Shemu-El  as  the  priestly  foe  of  the  king, 
his  censor  and  superior;  and  he  is  deposed  be- 
cause he  officiated  at  a  sacrifice  to  Jehoah  which 
the  priest  thought  he  alone  should  offer.  Then 
comes  the  horrible  order  of  Shemu-El  against 
Aam-Aleq,  followed  by  the  hewing  in  pieces 
of  their  king  by  Shemu-El;  but,  as  Agag  or 
Igig  means  an  arch-angel  or  arch-daemon  in 
the  religious  system  of  Chaldea,  and  the 
Gigans  or  "giants"  of  the  Greeks,  it  is  perhaps 
safe  to  remand  Agag  and  Gog  and  Og  to  the 
nursery  stories.  Shemu-El  at  last  anoints 
David  as  Malach  and  Meshia^'h,  for  the  papacy 
was  then  at  Ramath-ah.  It  is  there  the  old 
hierophant  was  said  to  have  been  buried ;  but, 
fifteen  hundred  years  after  his  supposed  era, 
in  the  reign  of  Emperor  Arcadius,  his  bones. 


EGYPT  AND  ISRAEL  345 

no  doubt  having  resisted  decay,  were  borne  in 
pompous  procession  to  Constantinople,  amid  the 
devout  rejoicings  of  the  Christians  of  that  day, 
and  doubtless  the  silent  derision  of  all  sensible 
men.  After  death,  however,  when  Sha-Aul 
inquired  his  ov/n  fate  of  a  Ba-Aal-ath  Aob  or 
^'familiar  spirit,"  rather  "divine  purifier,"* 
who  dwelt  at  the  Fountain  of  Dor,  Shemu-El, 
at  the  bidding  of  the  Sibyl,  arose  a  God  from 
the  Earth ;  and  he  tells  the  king  that  tomorrow 
he  and  his  sons  ''will  be  with  me."  When  the 
Sibyl  saw  it  was  Shemu-El  who  appeared,  she 
at  once  recognized  Sha-Aul,  saying  ''Why  ex- 
alteth  me,  and  thou  Sha-Aul?"  which  might 
refer  to  the  conceit  expressed  when  Jehoah 
said  to  Aeli  that  he  would  raise  up  a  priest 
of  Ne-Amen  who  should  go  before  his  Me- 
Shia^'h  all  the  days,  as  Eli-Jahu  in  later  times 
was  to  precede  Me-Shia^'h;  hence  Shemu-El 
seems  the  double  of  Sha-Aul,  like  the  Chaldean 
Sukal  and  the  Egyptian  U-Shab-ti  or  "work- 

*Ab  was  the  priest  in  Egypt  who  poured  water  in  the 
religious  ceremonies.  For  this  purpose  he  carried  a  "bottle," 
Aob  in  Hebrew,  called  ^Hes,  which  is  Greek  for  "Isis ;"  hence 
Shemu-El  as  ^Hoz-ah  or  "seer,"  unless  he  was  the  Egyptian 
<^Hesi  or  "bard,"  the  Greek  Hesi-od,  which  is  more  probable. 
From  Pa-Ab  or  "the  purifier"  comes  the  Greek  word  Bap-tae, 
appHed  to  the  priests  of  the  goddess  Kot-is.  Ba-Aal-ath  is 
rendered  "mistress"  when  applied  to  the  great  woman  of 
Shun-Em,  but  God-like  or  divine  is  the  proper  rendering  there 
as  here. 


346  EGYPT  AND  ISRAEL 

man"  of  Hades,  like  the  Coresh  or  ''toiler"  of 
Jehoah  (Isaiah  44:28),  but  refined  into  the 
soul  or  conscience  of  a  man,  or  the  Daemon 
of  Socrates;  perhaps  expressed  by  the  EH- 
Aezer  Dam-Ma-Sek  of  Abram,  which  may  be 
read  ''my  divine-helper  and  familiar,"  as  Mesek 
means  a  "runner"  or  "messenger,"  and  so  the 
Kol  Dam-ah  of  Eli-Jahu  and  Kain  and  Iscariot 
may  be  read  "still  voice"  as  well  as  "voice 
familiar"  or  "voice  of  blood." 

42.  Coming  from  somewhat  the  same  field 
as  Eli-Jahu,  though  in  a  different  time  and  by 
a  different  author,  it  may  be  that  Shemu-El 
and  Eli-Jahu  are  variants  of  the  old  Deity  of 
lower  Syria,  and  the  shrines  of  "the  Ramath- 
ah,"  "the  Gilgal,"  "the  Mi-Zep-ath-ah,"  Beth- 
El  or  Laz,  all  indicate  by  name  the  worship  of 
a  feminine  concept  of  Deity,  as  Laz  was  wife 
of  Nergal  the  Assyrian  lord  of  war  and  death. 
Gilgal-ah  is  perhaps  Gula  the  wife  of  Shemash 
or  the  Sun,  Ramath-ath  seems  a  form  of  the 
inundator-god  Ramman,  Mi-Zep-ah  is  appar- 
ently the  feminine  of  the  rain-god;  hence  we 
find  Shemu-El  and  Eli-Jahu  calling  down  rain 
and  fire  and  thunder,  ordering  drouth,  depos- 
ing or  anointing  kings,  rising  up  from  death, 
vanishing  in  a  Seair-ah,  &c.,  while  Beth-El, 
Gilgal-ah,  and  Mizep-ah  became  distinctive  for 


EGYPT  AND  ISRAEL  347 

sinful  worship  (Amos  5:5;  Hosea  4:15;  5:1), 
and  Ramith  is  rendered  ''deceive." 

42 J^.  Shemu-El  is  little  noticed  in  the 
Scriptures,  old  or  new;  once  in  the  Jeremiah, 
once  in  the  Psalms,  completing  the  list  in  the 
Old  Testament,  both  times  in  connection  with 
Mosheh,  the  reverse  of  whose  name,  ha-Shem 
or  "the  Name,"  may  have  occurred  to  the 
Psalmist  (99 :6).  One  cannot  fail  to  note  that 
the  shrine  Ram-ath-ah  or  Ram-ah  is  Hebrew 
feminine  for  the  Egyptian  word  Rom  or 
"man,"  and  possibly  for  Ran  or  "name,"  for 
when  Shemu-El  dies  David  goes  to  Pa-Ran, 
which  is  Egyptian  for  "the  Name,"  as  well  as 
for  the  serpent  goddess  Ran-nu;  and  Pa-Ran 
or  rather  Pa- Aran  was  where  I-Shema-Aa-El 
dwelt,  of  whom  the  correct  reading  says  ( Gen. 
21 :2o)  "and  a  God  was  the  youth,"  for  the 
word  "with"  is  not  there. 

43.  Scholars  tell  us  of  the  Phoenician  and 
Syrian  deity  Samma-El,  god  of  war  and  death, 
who  thus  approaches  Nerugal,  and  who  was 
also  called  Shomeron,  which  is  the  correct 
word  for  "Samar-ia";  and  they  also  tell  of 
Shamela  who  was  an  Assyrian  deity;  indeed, 
seven  centuries  after  Christ  the  people  of 
^'Hauran  on  the  upper  Euphrates  considered 
Shemal,  chief  of  the  Genii,  at  the  head  of  their 


348  EGYPT  AND  ISRAEL 

pantheon,  as  El-Shadai  or  ''God  of  Genii"  was 
at  one  period  worshipped  by  the  patriarchs  who 
are  said  to  have  come  from  the  Euphrates. 
That  Shemu-El  was  reduced  by  the  Jewish 
author  from  a  high  place  to  become  a  judge 
and  a  seer  in  the  district  north  of  Jerushalem 
seems  probable,  and  it  is  possible  that  he  is  the 
A-Shim-e  made  a  god  by  the  colonists  from 
""Hamath  (2  K.  17:30).  His  sons,  vicious  as 
were  the  idolatrous  descendants  of  Mosheh,  by 
becoming  judges  in  Beer-Sheb-aa,  where 
Hagar  wandered  with  I-Shema-Ae-El,  supply 
further  support  to  the  supposition  that  the  seer 
and  the  archer  were  local  variants  of  the  same 
concept ;  but  it  may  be  strongly  suspected  that 
the  "wild-ass"  of  Pa-Aran  was  the  Egyptian 
evil-being  Set  or  Nub-ti  of  the  long  ears,  and 
who  seems  that  Neb-at  who  was  father  of  the 
bad  Jeroboaam. 

44.  Sha-Aul,  rendered  "Saul,"  seems  the 
name  of  the  tutelary  deity  of  Gibe-Ath,  some 
four  miles  north  of  Jerushalem;  Gib-aa  and 
Gib-ah  meaning  "height,"  "elevation";  Sha- 
Aul  being  Gib-ah  than  his  fellows  from  his 
shoulders  upward;  and  this  Gibe-Ath  of  Sha- 
Aul  seems  called  Gibe-Ath  of  the  God  ( i  Sam. 
10:5)  ;  but  bad  stories  wxre  told  of  the  place 
(Judges  19: — 20:)   since  its  sanctity  made  it 


EGYPT  AND  ISRAEL  349 

a  rival  of  Jerushalem,  and  we  are  even  told 
that  the  town  was  taken  and  destroyed,  to- 
gether with  all  the  Binjamin-i,  not  long  before 
the  time  of  Sha-Aul;  nevertheless  he  was  of 
that  destroyed  tribe.  His  name  probably 
means  ''Fire-God''  or  Esh-El,  as  is  explained 
by  his  burial  beneath  the  Esh-El  in  Ja-Bish-ah 
or  "drouth";  and  yet  the  title  Ushi-Gal  or 
"ogre"  assumed  by  an  Assyrian  monarch, 
which  Lenormant  says  is  Accadian  for  "excep- 
tionally great,"  equivalent  to  the  Assyrian 
word  Basham  or  "excellent,"  is  possibly  the 
correct  origin  of  the  name,  especially  as  She- 
Gal  in  Hebrew  is  rendered  "ravish"  as  well  as 
"queen,"  and  G  in  Hebrew  softens  at 
times  into  Aa;  and  the  like  origins  suggest 
themselves  for  She-01  or  "Hades";  the  Ur  or 
Ul  of  Egyptian  also  meaning  "mighty";  but 
both  the  words  Sha-Aul  and  She-Ol  appear  in 
Hebrew  as  "ask,"  "petition,"  "grant,"  as  (i 
Sam.  8:io)  "the  people  the  Sho-Al-im  from 
him  a  Malech." 

45.  Sha-Aul  was  son  of  Kish,  but  de- 
scended from  Aphia'^h  or  "breath."*  as  Kish 
is  "bow";  but  as  Shual  means  "fox,"  emblem 
in  Egypt  of  Anup  and  of  the  "grave"  or  Sheol, 

♦Compare  i-Pha^h  or  "breathed"  (Gen.  2:7);  much  the 
same  as  Rua«=h  or  "breath,"  "spirit." 


350  EGYPT  AND  ISRAEL 

connecting  thus  with  the  Accadian  Ne-Urugal 
or  "lord  of  the  Abode  of  the  Dead,"  we  are  led 
to  see  why  the  hottest  month  of  summer  is  yet 
called  Shawal  by  the  Arabs,  as  it  was  "the 
Tamuz"  of  the  Jews  and  other  Shemites,  and 
the  Mezore  of  the  Egyptians,  which  led  the 
Jews  to  call  that  country  Mizera-im  in  place 
of  its  name  ^'Hem  or  "heat,"  just  as  they  used 
the  Egyptian  word  Raa  or  the  Sun-god  as  their 
word  "evil,"  though  as  sometime  Sun-wor- 
shippers they  also  called  a  "friend"  Raa-ah 
(fem.).  In  the  Koran  we  find  Sha-Aul  called 
Tal-ut,  which  is  evidently  the  Horo-Tal  (King 
Thai  or  Horus-Thal)  that  Herodotus  says  the 
Arabs  worshipped ;  and  in  later  Arab  story  he 
appears  as  Thai- Abba  the  destroyer,  who  ap- 
pears in  the  Hosea  (13:5)  as  Thal-Aob-ah  or 
"great-drouth,"  and  Thai  or  Thaul  is  a 
mere  Chaldaic  form  of  the  Hebrew  word 
Sha-Aul.  Indeed,  in  this  Chaldaic  form 
we  may  have  the  Greek  Tel-Amon  of  Salam-is, 
father  of  Ajax  and  of  that  Teuker  of  Cyprus 
to  whom  a  man  was  yearly  sacrificed  at  least 
up  to  the  2d  century  after  Christ,  which  name 
Teuk-er  reminds  us  of  the  body  of  Sha-Aul 
"fastened"  or  Takea  to  the  walls  of  Beth-Shan. 
At  Rome  the  usual  name  of  the  Sun  was  Sol, 
which  is  Sha-Aul  perhaps,  through  Phoenician 


EGYPT  AND  ISRAEL  351 

traffic,  just  as  they  got  their  word  De-us  from 
the  Egyptian  word  Dau,  "to  give/'  so  that 
Deus  means  the  ''Giver." 

46.  Howbeit,  Sha-Aul  was  the  first 
Meshia'^h  and  Malach,  as  ^Har  or  ''Horus" 
was  in  Egypt  after  the  rule  of  the  Gods.  Je- 
hoah  told  Shemu-El  (i  Sam.  9:16)  a  man  is 
sent  to  him  whom  he  shall  anoint  Negid  over 
Israel,  that  "he  may  Ho-Shiaa  my  people, 
whose  cry  has  come"  to  Jehoah,  just  as  he  told 
Mosheh  (Ex.  3:9)  ;  but  Jehoah  utterly  contra- 
dicts himself  in  this,  for  he  also  told  Shemu-El 
(8:7)  that  in  their  request  for  a  Malech  they 
were  rejecting  him,  Jehoah ;  and  yet  this  whole 
account  of  the  choice  of  Sha-Aul  is  duplicate 
and  contradictory,  attesting  the  protest  of  the 
priests  against  royalty  in  the  later  time. 
Negid  or  "captain"  is  clearly  the  Egyptian 
word  Ne^het  or  "strong,"  a  title  of  Horus,  and 
appearing  as  Necho  and  as  the  Greek  word 
Nike  or  "victor";  but  Mesha'^h-et  or  "anoint" 
means  also  "destroy,"  so  that  Jehoah  talks 
oracularly,  and  the  Roah  or  "seer"  does  both 
by  and  by.  Sha-Aul  was  a  Tob  or  "goodly," 
like  Mosheh,  and  he  was  also  a  Gibbor  ''Hail 
or  "mighty-man  of  valor,"  besides  which  he 
was  the  ^Hemed-ath  or  "desired"  of  all  Israel, 
which  word  as  Ma^'hemad  or  "pleasant"  ( i  K. 


352  EGYPT  AND  ISRAEL 

20:6)  seems  to  sustain  the  argument  that  Mo- 
^'Hamed  was  an  assumed  name  of  the  founder 
of  Islam,  and  that  this  remark  as  to  Sha-Aul 
the  Meshia'^h  was  the  cause  of  it,  though  the 
word  is  not  infrequent  in  both  Hebrew  and 
Arabic,  and  is  probably  from  the  Egyptian 
^'Hem-at  or  ''wife,"  "woman."  One  account 
says  Shemu-El  anointed  him,  then  sent  him  on 
a  curious  course  of  initiation  or  transfigura- 
tion, for  at  the  tomb  of  Ra'^hel  he  found  two 
men  in  Zele  Za^'h,  that  is,  "in  the  shadow, 
dazzling-white"  (Luke  24:4;  Mat  17:2-3),  and 
these  told  him  the  Athon-im  or  "asses"  he 
sought  were  found,  while  his  father  had  left 
the  things  of  the  asses  and  fear  for  them,  say- 
ing, "What  Aesah  my  son?"  a  word  meaning 
to  "do,"  "make,"  and  the  Gospel  recognition 
probably  refers  also  to  Shemu-El,  who  kissed 
him,  and  said  "this  not  because  thou  the 
anointed  of  Jehoah  to  oversee  his  possession," 
but  because  of  the  attractions  of  the  youth. 
He  then  went  to  Tabor,  a  mountain,  where  he 
met  three  men,  which  was  the  number  Jesus 
had  with  him  (Mat.  17:1),  "and  they  ask  of 
thee  peace,"  and  give  him  bread;  after  which 
he  came  to  Gibe-Aath  of  the  God,  met  prophets 
coming  down  from  the  high-place  with  music, 
who    prophesied,    whereupon  Rua^'h    Jehoah 


EGYPT  AND  ISRAEL  353 

overshadowed  him,  he  also  prophesied,  and  was 
turned  into  another  man,  that  is,  was  transfig- 
ured, "for  the  God  with  thee."  But  Sha-Aul 
did  not  tell  his  uncle  what  Shemu-El  said  of 
the  kingdom,  and  Jesus  required  silence  as  to 
his  vision  (17:9).  Whether  the  devil  cast  out 
by  Jesus  on  this  occasion  (17:18)  is  the  Athon 
or  "ass"  of  the  Sha-Aul  initiation  must  de- 
pend on  the  folk-lore  of  the  poor  Galileans  of 
that  time,  and  it  was  an  emblem  of  Set  or 
Nub-ti  in  Egypt.  The  word  Za^'h  or  "daz- 
zling-white"  is  a  word  for  the  Sun  in  Arabic, 
as  the  Matthew  seems  to  know,  but  the  "glory" 
attaches  also  to  the  two  men  in  the  Luke  (9:31). 
Burial-place  of  Ra^'hel  was  near  Beth  Le^'h-em, 
far  south  of  Tabor,  and,  as  Rachel  means  a 
"sheep"  or  "estray"  it  is  not  certain  that  this 
allusion  is  to  the  ancestry  of  the  Beni-Amin-i 
or  "Sons-of-Amen,"  of  whom  Sha-Aul  was 
one,  and  Amen  was  the  ram-head  concept  of 
Deity.  Howbeit,  this  initiation  of  the  first 
Meshia^'h  seems  an  outline  of  the  sacred  mys- 
teries. But  the  sons  of  Beli-Jael  mocked  when 
Sha-Aul  had  been  chosen,  and  they  Ji-Bez-uh 
him,  but  he  "was  like  a  Ma-^'Herish"  or  "work- 
er," "carpenter,"  "smith." 

47.     His   first  exploit  was  to  relieve  Ja- 
Besh  Gile-Aad  by  defeating  Na^'hash  or  "ser- 

23 


354  EGYPT  AND  ISRAEL 

pent"  of  Aammon-i,  which  he  did  by  assem- 
bhng  330,000  men  in  Bez-ek,  which  means 
''rays-of-hghf'  (Ezek.  1:14),  but  "sun-rise" 
in  Arabic,  while  Na^'has  in  Egyptian  means 
*'dark";  and  he  told  the  messengers  of  Jabesh 
they  should  be  saved  "tomorrow  in  the  heat  of 
the  Sun,"  and  hence  the  fight  began  at  the 
morning  watch  and  ended  at  the  heat  of  the 
day;  then  all  Israel  went  to  the  Gilgal,  which 
was  probably  a  name  of  the  Sun-disk,  which 
at  Sippara  on  the  Euphrates  was  the  special 
symbol  of  God  and  called  Malek,  as  Sha-Aul 
was  the  first  Malech ;  but,  in  any  case,  we  have 
here  a  solar  victory  by  the  visible  disk  or  fire- 
god,  though  it  is  curious  that  Molech  should  be 
the  especial  name  of  God  in  Aammon.  Hor- 
us  and  Apollo,  Perseus  and  Heracles,  also  tri- 
umph over  the  dragon  or  serpent.  The  two 
chapters  (12  and  13)  which  follow  is  the  pro- 
test of  the  priests  again,  but  the  opening  verses 
of  13  maintain  the  original  story,  beginning 
with  "and  Sha-Aul  was  the  son  of  a  year  in 
his  Malach,"  that  is,  was  a  year  old  when  he 
became  king;  a  sentence  which  tends  to  show 
he  was  the  Sun  of  Summer;  sustained  as  this 
is  by  his  reign  of  two  years,  and  by  the  use 
of  Mi-Chemash  as  his  place  of  retreat,  for  this 
place  perhaps  received  its  name  Chemosh  from 


EGYPT  AND  ISRAEL  355 

Sha-Aul,  as  it  is  probably  a  term  for  Shem-Esh 
or  the  Sun;  perhaps  the  winter  Sun  as  the 
rare  word  Chem  or  "longeth"  (Ps.  63:1)  or 
"pale"  would  indicate,  and  as  Chim-ham  is  Da- 
vid's friend  in  his  obscuration,  so  that  Mi- 
Chem-Ash  is  used  to  describe  Sha-Aul's  con- 
dition. The  330,000  warriors  with  whom  he 
overcame  Na^'h-Ash  at  la-Besh  or  "drouth" 
have  disappeared,  there  are  not  even  any 
weapons,  Israel  was  in  caves  and  thickets,  "and 
the  Ai-Ber-im  they  Aa-Ber  the  Joredan"  (13: 
7),*  a  fact  that  seems  to  have  been  fatal. 

48.  But,  when  the  Philistines  occupied 
Mi-Chem-ash,  Jonathan  said  to  his  armor- 
bearer  "Go  and  na-Ae-Ber-ah  to  the  garrison 
of  the  PhiHstines  which  from  Ae-Ber  yonder." 
"Between  the  Ma-Ae-Ber-oth  which  sought 
Jonathan  to  Ae-Bor"  to  the  garrison  "a  Shen 
of  the  rock  from  the  Ae-Ber  on  this  and  a  Shen 
of  the  rock  from  the  Ae-Ber  from  that,"  which 
may  be  as  simple  a  statement  as  rendered,  but 
the  words  ^'Harad  Elohim  or  "very-great  trem- 
bling" ;  and  other  "trembling"  or  ^'Harad  after 
Jonathan  gets  into  the  "garrison,"  suggests  that 
he  is  the  Egyptian  ^^Har-pa-^'Herad  or  "child- 

*  "Some"  of  them  is  a  patent  mis-rendering,  perhaps 
caused  by  (14:21)  those  "round-about."  This  sanctified  sect 
seem  to  have  obtained  dominance  in  course  of  time  and  were 
perhaps  those  who  had  "passed-through"  the  Mysteries. 


356  EGYPT  AND  ISRAEL 

god,"  and  I  understand  the  Shen  to  be  his  sym- 
bol the  *'lotus,"  since  Sheen  is  the  Egyptian 
name  of  it,  and  this  is  sustained  by  their  names 
Bo-Zez  or  ''in  flower"  and  Seneh  or  "bush"; 
in  which  case  the  incident  seems  that  of  a  res- 
urrection or  re-birth;  hence  this  ''garrison"  or 
Ma-Zab,  also  "memorial-pillar"  (Gen.  28:18, 
22),  said  that  the  Ai-Ber-im  came  forth  from 
the  ""Hor-im  which  had  hidden  them  there,  and 
""Hor  is  "cave"  or  "white-linen,"  in  Egyptian 
it  is  "God." 

49.  Then  Sha-Aul  resumed  his  sway,  and 
is  given  somewhat  of  a  human  history.  He 
is  placed  in  antagonism  to  young  David,  a 
more  southerly  type.  Sha-Aul  fell  in  the 
Mount  Gil-Boaa,  and  the  Philistines  put  his 
armor  in  Beth  Aash-Tor-eth,  his  body  they 
fastened  to  the  walls  of  Beth-Shan,  which 
word  "body"  or  Gevi-oth  sounds  like  Jove, 
whereupon  the  parallel  passage  in  Chronicles 
(10:12)  is  Gupath  which  resembles  Jupiter. 
His  burial  at  la-Besh-ah,  under  the  Esh-El, 
identifies  him  with  the  "fire-god"  Besh  or  Bes ; 
but  David  buried  him  at  Zel-Aa,  meaning 
"halting,"  "lame,"  so  that  Pata'h  or  Vulcan 
is  suggested,  and  so  his  lame  son  Mephi- 
Besheth  seems  "Memphis  shame";  nor  must 
one  overlook  his  last  words,  "for  Sha-Bez  has 


EGYPT  AND  ISRAEL  357 

seized  me,"  perhaps  Esh-Bez,  as  in  case  of 
Herakles  whose  funeral  pyre  is  the  sun-set, 
and  yet  the  Sha  is  the  beast  type  of  Nubati  or 
Set  in  Egypt,  and  the  first  syllable  in  the  word 
Sha-Aul,  seems  to  identify  him  with  that  con- 
cept, as  is  assured  by  the  word  Shu-Aal  or 
*'jackal,"  "fox,"  as  also  by  the  word  She-01  or 
Hades,  and  that  the  sacred  isle  Shayle  at  the 
first  cataract  was  also  called  Set.  And  so  it 
is  that  the  Sha-Bez  who  seized  Sha-Aul  (2 
Sam.  1 19)  seems  certainly  a  monster,  and  the 
word  is  not  used  elsewhere  save  in  the  28th 
of  the  Exodus,*  as  if  figured  on  the  priests' 
robes,  perhaps  the  "ensnarer,"  and  something 
like  the  Se-Aar-ah  or  "whirlwind"  of  EH-Jahu 
and  ^-Sav,  though  less  benignant. 

50.  At  times  an  evil  Rua^'h  troubled  Sha- 
Aul,  and  latterly  he  is  found  sleeping,  and  in 
caves,  and  in  the  Ma-Ae-Gal-ah  or  "place-of- 
wagons"  (!),  suggesting  'Ha-t-^'Har  or  the 
"heifer-goddess."  His  wife  A'^hi-Noa-Am, 
like  Ae-Gal-ah,  was  also  wife  of  David,  and 
perhaps  the  same  as  Naa-Ami  or  Mara  of 
Beth-Le^'hem,  widow  of  Eli-Melech,  and  Naa- 
Am  means  "wandering-mother,"  and  A'^h  ex- 
presses the  wail  of  grief;  and  in  Phoenician 

*Ex.  28:3,  11,  13,  14,  20,  39,  "embroidered,"  "plaited," 
"ouches."  etc. 


358  EGYPT  AND  ISRAEL 

the  wife  of  El-Melech  was  called  Ashetharthe- 
Noema,  the  Greek  Astarte,  the  Hebrew  Eseter 
or  "Esther,"  the  Babylonian  Ishetar,  phases 
of  the  great-Mother.  In  the  song  of  Kash- 
ath  or  ^'archer/'  Sha-Aul  and  Jonathan  are 
called  ''the  Zeb-i  of  Israel/'  possibly  ''the 
glory,"  but  Zeb  means  several  things  besides 
the  stem  of  the  word  Zaba-oth  or  "hosts,"  and 
it  is  possibly  a  reverse  of  Bez-i  or  Ja-Bus. 
That  he  was  the  ^-Sav  or  I-Sham-Ae-El  of 
north  Arabia,  and  the  Je-Petha'^h  of  the  trans- 
Jordan,  and  Melech-Aareth  or  "skin-king"  of 
Tyre,  seems  to  me  probable;  all  of  whom 
were  apparently  phases  of  the  fierce  Sun  of 
summer,  for  he  is  the  most  majestic  save 
^-Sav  of  all  these  ideals;  "clothing  the 
daughters  of  Israel  with  scarlet  sumptuously," 
"nor  could  he  live  after  that  he  was  fallen." 
His  supplanter  was  David,  who  seems  to  ex- 
press much  the  same  as  Ja-Aakob,  as  Eli-Shaa, 
as  I-Za'^hak,  as  "Horus."  Unless  as  She-Aol, 
naught  is  said  of  Sha-Aul  in  the  later  records, 
nor  in  the  prophets,  but  in  an  account  of  the 
kings  of  Edom  (Gen.  36:35-39)  the  names 
Ha-Dad  and  Samel-ah  and  Sha-Aul  appear 
as  successors,  and  even  a  second  Ha-Dad  or 
Je-Did,  and  a  Baal-^'Hanan  who  suggests  the 
EPHanan  that  killed  Goliath  (2  Sam.  21  rig). 


EGYPT  AND  ISRAEL  359 

so  that  coincidence  is  out  of  the  question.  It 
seems  probable  that  "the  Tammuz''  for  whom 
women  wept  in  the  time  of  Ezekiel  (8:14)  was 
Sha-Aul,  a  phase  of  whom  was  perhaps  A- 
Besh-Alom,  and  as  ''Hemed-ath  of  women 
(Dan.  11:37)  he  not  only  appears  later,  but 
gave  name  to  one  of  the  great  founders  of 
religions.* 

51.  Gide-Aon  or  Jeru-Ba-Aal,  a  phase  of 
this  warrior  saviour,  seems  his  name  at  Shech- 
em,  and  was  perhaps  the  same  as  Jere-Boaam 
who  built  Shechem.  Se^hem  or  Lato-polis  in 
Egypt  was  a  famous  shrine  where  the  shoulder 
of  Osiris  was  buried,  and  in  Hebrew  "shoulder" 
is  Shechem,  while  Jere-Boaam  was  from 
Egypt,  and  his  father  Nebat  was  evidently 
the  evil  deity  Nubti  or  Set;  and  the  Aon  in 
Gide-Aon  means  "evil"  or  "iniquity";  but  the 
long  ears  of  Nub-ti  or  Nebat  probably  sug- 
gested the  name  ^'Hamor  or  "ass"  when  the 
Jehovists  told  of  Jakob's  purchase  there  from 
his  children.  A  more  favorable  story  was  that 
the  bones  of  Joseph  had  been  brought  out  of 
Egypt  and  buried  there,  and  the  inhabitants 
claimed  descent  from  him,  so  that  he  was  prob- 

*cHamel-an,  the  same  as  Mo-'^Hemed,  appears  (Gen.. 
36:26)  as  a  descendant  of  ^-Sav;  but  the  later  scribe  (1 
Chron.  1:41)  has  it  cHamer-an  or  "ass,"  which  must  be  a 
recent  alteration. 


36o  EGYPT  AND  ISRAEL 

ably  El-Ber-ith  or  Ba-Aal-Berith  who  was 
worshipped  there;  but  as  Pere  is  rendered 
"wild-ass"  it  may  be  that  (E  prosthetic) 
Phera-im  is  a  term  for  the  Bene-^'Hamor, 
though  Par  or  Phar  is  ''bullock/'  and  the  bull 
Apis  seems  to  have  been  worshipped  by  the 
Ephera-im.  Gide-Aon,  however,  means  "bad- 
goat/'  his  place  Ae-Pher-ah  means  "roe"  or 
"fawn,"  and  he  may  connect  with  ^-Sav  of 
Seair  and  the  goat  symbol  at  Mendes.  At  the 
time  the  angel  told  him  he  was  a  Gibbor  ''Hail, 
and  commissioned  him,  the  people  were,  as  in 
time  of  Sha-Aul,  hiding  in  caves,  and  the  land 
was  ravaged,  but  each  was  told  "the  God"  or 
Jehoah  was  with  him.  His  defeat  and  pursuit 
of  the  oppressor  is  the  defeat  and  pursuit 
that  Jeho-Shuaa  and  Je-Pheta^'h  and  Sha-Aul 
achieve;  the  victory  of  the  Sun  over  cold  and 
darkness ;  and  this  is  shown  when  he  assembles 
his  forces  at  ^'Harod,  "discomfits"  or  ^'Harid 
the  foe,  and  pauses  at  the  ascent  of  ^'Heres; 
thus  leaving  us  to  learn  that  he  is  ^Herad  or 
Horus,  the  divine  son;  for  Zeeb  or  "wolf," 
Aoreb  or  "evening,"  Zeba^'h*  or  "sacrifice," 
Zal-Mum-aa  or  "shadow-held-back,"  all  sup- 
port this  view;  besides  which  we  have  Penu- 

*  Zebak  was  the  crocodile-god,  emblem  of  darkness,  in 
Egypt. 


EGYPT  AND  ISRAEL  361 

El  or  the  "afore-god"  and  Such-oth  suggesting 
the  hidden,  and  the  sex  of  the  two  is  sug- 
gested when  he  slew  the  men  of  the  one  and 
"knew"  the  other  with  briers;  but  so  the  Sun 
arose  as  Jakob  Aaber  Penu-El,  supplanted 
^-Sav,  and  built  Such-oth;  and  ''arose"  is 
Zera^i,  reverse  of  ""Harez  ("Horus") ;  and  in 
case  of  Sha-Aul  when  the  people  were  in  caves 
and  holes  they  followed  him  ^'Hared,  though 
it  was  Jonathan  and  his  armor-bearer  who 
attacked  the  enemy  as  Gide-Aon  and  his  serv- 
ant Pur-ah  ("bough,"  "heifer,"  indicating  the 
Spring,  as  Per  is  Egyptian  for  "coming- 
forth"),  and  Jonathan  was  ""Herad  of  Elohim. 
This  word  ""Herad  or  "tremble"  may  be  the 
Chaldaic  Kurad,  a  term  applied  to  the  govern- 
ing-god Bel  in  their  account  of  the  Deluge, 
and  rendered  "warrior,"  and  so  this  Bel- 
Merodach,  a  personification  of  the  rising  Sun, 
is  also  called  Abkal  or  "herald,"  and  as  father 
of  Esther  he  is  called  Abi-^'Hail,  hence  we  may 
see  that  the  ^^H  of  Hebrew  and  the  Chaldaic 
K  are  only  variants;  and  the  ^Herad  of  the 
Egyptians  is  called  ""Har-pa-kerad  or  "Harpo- 
krates"  by  the  Greeks ;  so  that  the  child  ^Herad 
becomes  in  time  the  warrior  ""Har  or  "Horus," 
just  as  Gide-Aon  and  Sha-Aul  begin  with 
""Harod  or  "trembling,"  and  the  former  ends 


362  EGYPT  AND  ISRAEL 

his  combat  at  the  rising  of  ^'Heres,  as  Jonath- 
an's ''Hared  ends  when  he  is  made  le-Shua-ah 
or  "salvation,"  which  Shua  seems  the  Egyp- 
tian god  of  "Hght."  So,  Sha-Aul,  after  his 
victory  over  Na^'hash  or  the  "serpent''  ( i  Sam. 
II  :i3),  and  the  account  of  the  child  given  the 
Shun-Em  woman  for  her  ''Harad  by  Eli-Shaa 
and  whom  he  made  ^'Ham  or  "warm"  after 
death  (and  ""Ham-ah  is  rendered  the  "Sun"  in 
several  places)  ;  for  ''Har  or  "Horus"  and  Shu 
in  Egyptian  religion  seem  mere  variants 
caused  by  time  or  locality,  and,  as  one  was 
son  of  Ar-'^Hes  or  "Osiris"  and  the  other  was 
son  of  Raa  or  the  Sun,  the  word  ^Herad  seems 
originally  to  have  referred  to  the  childhood  of 
this  third  person  of  the  triads,  and  who  in 
process  of  time  developed  a  personality  of  his 
own,  retaining  the  appearance  and  beauty  of 
youth. 

52.  That  Gide-Aon  destroyed  Penu-El, 
which  Jere-Boaam  built  and  Jakob  passed  over, 
seems  to  show  a  connection  of  them,  and  his 
connection  with  Shechem  is  made  to  appear 
opposed  to  that  of  Jakob,  though  this  priestly 
device  is  contrary  to  the  statement  that  Joseph's 
bones  were  buried  there;  but  at  all  events  the 
Aa-Pher-ah  of  Gide-Aon  accords  with  the  Ae- 
Gel-i  of  Jereboaam,  since  both  mean  the  "calf" 


EGYPT  AND  ISRAEL  363 

worship  of  Apis  or  of  "Ha-t-^'Har  the  "cow- 
goddess/'  the  Ma-Aa-Gal  or  "place-of-wagons 
( !)"  of  Sha-Aul,  the  Ae-Gal-ah  who  was  wife 
of  David,  with  the  Ae-Gal  or  "disk/'  "wheel/' 
between  the  horns,  known  perhaps  by  her 
shrine  of  "the  Gil-Gal-ah'' ;  and,  as  one  of 
these  Ae-Gal  w^as  placed  at  Beth-El  by  Jere- 
Boaam,  and  that  was  the  place  consecrated  by 
Jakob,  it  may  be  seen  that  Jereboaam  and 
Jakob  were  phases  of  the  same  concept.  The 
night  wrestle  of  Jakob  or  Isera-El,  who  was 
from  ""Haur-an  or  "caves,"  and  with  Peni-El 
or  the  "afore-God,''  is  merely  the  battle  of 
Gide-Aon,  Sha-Aul,  Jonathan,  coming  out  of 
the  cave  of  the  Sun  to  Aaber  or  "pass-over'' 
the  sky;  told  also  when  Abram  the  son  of 
Tera^'h  (reverse  of  ^'Herat)  comes  out  of 
^'Har-an  to  Shechem  and  Beth-El,  and  after- 
wards wins  a  victory  at  Dan.  The  Egyptian 
conceit  was  that  the  Sun  was  "shut-up"  or 
Seker  in  a  boat,  and  the  Teb-ah  or  Teb-eth 
("ark,"  "basket")  of  Noa*^h  and  Mosheh,  refer 
to  the  month  Tebeth,  the  Egyptian  Tib-i,  in 
which  the  winter  solstice  occurs,  and  the  words 
Teb-aa  and  Tabal  in  Hebrew  are  rendered 
"immerse,"  "sink";  the  Accadian  symbol  of 
the  month  being  a  goat,  hence  Capri-Cornu, 
and  perhaps  Gide  or  "goat"  in  the  name  Gide- 


364  EGYPT  AND  ISRAEL 

Aon.  The  classic  Pan  is  apparently  the  same 
general  concept,  expressing  the  Sun  in  covert, 
and  this  Chaldaic  and  Hebrew  word  is  that 
also  of  the  Phoenicians  who  lent  it  to  the 
Greeks;  but  with  this  we  seem  obliged  to 
couple  Pa-Aan  or  "the  Ape"  in  Egyptian,  sym- 
bol of  the  wise  IVhut  or  "Thoth/'  Seair-im 
or  "he-goats,"  as  well  as  calves,  were  sacred 
emblems  at  Shechem  (2  Chr.  11:15),  and  of 
course  elsewhere  among  the  Israelites  (Lev. 
17:7),  as  among  the  more  intelHgent  Egyp- 
tians, and  his  name  indicates  that  Gide-Aon 
was  a  personification  of  this  cult,  as  ^-Sav 
was,  while  its  hold  on  the  people,  after  the  rise 
of  Jahvism,  seems  manifest  in  the  gift  of  one 
of  the  goats  of  the  Chepher  or  "atonement"  to 
Aaz-Azel  or  the  "goat-departed." 

53.  The  shrine  at  Beth  Le^'hem  must  have 
been  ancient.  It  was  so  situated  as  to  be  sub- 
ject to  both  Arabic  and  Egyptian  influences. 
One  name  for  the  place  was  E-Pherath-ah. 
While  no  clear  mention  of  it  as  a  shrine  is  to 
be  found,  the  statement  that  the  divine  hero 
David  was  born  there,  that  the  divine  heroine 
Ra^'hel  was  buried  there,  it  seems  to  have  had 
a  sacred  well  (2  Sam.  23:14-17),  it  was  the 
point  of  assembly  for  the  migration  to  Egypt 
(Jere.  41  :i7),  and  that  it  was  a  holy  place  is 


EGYPT  AND  ISRAEL  365 

attested  by  the  fact  that  David's  birthplace  was 
probably  so  assigned  because  of  a  popular 
legend  that  a  ruler  was  to  come  from  the  town 
(Micah.  5:2),  for  I  take  it  that  the  prophetic 
books  antedate  the  history. 

54.  But  to  bring  forth  a  divine  one  a 
mother  must  be  supposed  for  him,  and  so  Beth 
Le^'h-Em  or  E-Pherath-ah  must  have  been  the 
shrine  of  a  goddess.  The  nearness  of  Egypt 
of  course  made  known  the  wanderings  and 
sorrows  of  Isis,  her  search  for  Osiris  and  her 
hiding  in  the  marshes  with  her  child  Horus; 
hence  we  have  this  wandering  and  sorrowing 
mother  as  Ha-Gar  "the  Stranger,"  as  Ra^'hel 
"the  Estray,"  Naa-Am-i  "the  Wandering- 
Mothers,"  as  her  plural  form  of  name  includes 
Ruth.  Naa  means  "wanderer"  both  in  Egyp- 
tian and  Hebrew,  and  Ruu  in  Egyptian  has 
the  same  meaning;  Naa- Ami  being  also  called 
Mara,  which  in  Egyptian  means  "beloved." 
This  view  of  the  "Wandering  Mother"  would 
make  of  Ja-Aakob,  whose  name  in  Egyptian 
means  "weeper,"  and  Aberaham  and  Eli-Mel- 
ech  the  same  personage,  and  the  same  with 
Bo-Aaz.  The  divine  son  was  therefore  called 
Bine-Iamin  and  I-Shem-aa-El  and  Aobed. 
Shem  in  Egyptian  means  "to  go,"  and  Aa 
means   "great,"   so   that   I-Shem-Aa   in   that 


366  EGYPT  AND  ISRAEL 

tongue  means  the  "great  nomad" ;  and  we  are 
distinctly  told  (Gen.  21 :2o)  ''and  a  God  was 
the  lad/'  for  the  word  "with"  is  not  there. 
I-Shemaa-El  was  not  born  at  Beth  Le^'hem, 
but  not  far  away,  and  the  trend  of  religious 
sentiment  in  that  region  is  shown  in  his  case, 
as  more  in  that  of  his  wandering  mother.  Of 
Bine-Iamin,  perhaps  "Son-of-my-Nurse,"  and 
Aobed  or  "servant"  little  is  to  be  said  save 
that  their  names  recall  that  of  the  god  Amen 
and  that  of  the  shrine  Abyd-os  of  Osiris,  and 
the  latter  is  said  by  Budge  to  be  Ab-Du  or 
"Heart's  Desire,"  but  it  seems  that  this  Aobed 
must  be  the  same  as  David,  a  name  of  Osiris. 
Naa-Ami  was  also  said  to  be  daughter  of 
"Lamech,"  which  I  take  to  be  Malech  by  the 
transposition  of  a  letter;  and  she  was  sister  of 
Noa*'h,  who  was  probably  the  same  as  Bo-Aaz, 
for  when  Naa-Ami  sends  Ruth  to  Bo-Aaz  the 
words  are  "Shall  I  not  seek  Ma-Noa'^h  for 
thee?"  (Ruth  3:1)  ;  and  then  the  drunkenness 
of  the  two;  but  Bo-Aaz  had  C^anep  or  "wing," 
not  "skirt,"  yet  Noa^h  "walked  a  God,"  not 
"with"  God  (Gen.  6:9),  and  as  the  vine- 
planter  has  been  identified  with  Osiris  and 
Bacchus.  Besides,  the  Aa-Morrha  or  "sheaf" 
(Ruth  2:15)  that  Bo-Aaz  was  harvesting,  is 
the  Aa-Morrha,  not  "Go-Morrha,"  where  the 


EGYPT  AND  ISRAEL  367 

drunken  Lot  dwelt,  and  he  was  evidently  the 
same  as  Bo-Aaz,  that  is,  Melach-Aareth  or  El- 
Malech.  As  for  Ra^'hel,  she  seems  to  have  had 
a  sepulchre  at  Zele-Za^'h  or  "bright-shade,'' 
where  two  men  delivered  her  oracles  (i  Sam. 
10:2),  but  this  must  have  been  Beth-Le^'hem 
or  near  it  (Gen.  35:19). 

55.  The  words  Beth  Le^'h-Em  seem  to  me 
to  mean  ''House  of  the  Shining-Mother,"  as 
from  the  Arab  word  Lua^'h  or  ''shining,"  and 
so  Lu'^h-oth  the  "bright  tablets"  on  which  the 
Commandments  are  said  to  have  been  written ; 
also  the  La'^hai  Roi  or  "Shining  Vision"  of 
Hagar  and  the  Le^'h-i  or  "rays"  (not  "jaw- 
bone") of  Shimeshon.  E-Phe-Ra-th-ah  seems 
to  me  Aphrodite  as  the  Egyptian  form  Phe- 
Raa-Tat  or  "Gift-of-the-Sun"  is  apparent,  and 
we  must  not  consider  Aphrodite  in  the  light 
and  wanton  way  that  is  often  done  by  the 
classic  writers,  but  as  the  Great  Mother,  whose 
cultus  under  that  name  was  brought  from  Ask- 
elon  to  Greece,  Herodotus  (i  1105)  says.  There 
are  similar  stories  of  Ceres,  Alek-Mena,  La- 
tona,  Isis,  Ino,  Niobe,  &c.,  and  the  object  of 
the  book  Ruth  is  that  of  a  Jahvist  writer  to 
show  that  the  shrine  at  Beth-Le^'hem  was  only 
that  of  one  or  two  ordinary  women,  not  god- 
desses, though  he  could  not  free  himself  from 


368  EGYPT  AND  ISRAEL 

the  main  features  of  the  general  legend.  He 
even  accepts  the  Egyptian  concept  of  Latona 
as  nurse  instead  of  mother  of  Apollo  or  Horus 
that  Herodotus  points  out  when  writing  of  the 
famous  oracle  at  ''Buto''  or  Pe'-Uat,  where 
the  nurse  is  "Lady  of  Bes''  according  to  the 
Ritual,  and  also  appears  as  a  serpent  guarding 
the  lion  Le^'hu  or  Re^'hu,  doubltess  Horus. 

56.  The  several  aspects  of  the  Great 
Mother  were  such  that  they  not  only  grieved 
for  husband  or  children  they  had  lost  but 
because  they  were  sterile.  Ruth  and  Tamar 
and  Ra'^hel,  who  are  practically  the  same  (Ruth 
4:11-12),  employed  artifice  that  they  might 
bear,  and  so  the  daughters  of  Lot.  And  Ruth 
bearing  Joseph,  said  "God  increase  my  ""Herep- 
eth"  that  she  might  have  another  son,  but  her 
next  son  was  not  by  Reuben,  for  Ja-Aakob 
calls  him  Bi-Nei-Amin  or  "in  faithfulness'';* 
yet  the  Isaiah  (47:3)  says  this  ^'Herep  could 
be  uncovered  so  as  to  be  seen;  Geliath  says  "I 
^'Herep-ath-ah  the  array  of  Israel  (i  Sam.  17: 
10),  which  seems  to  be  a  lewd  allusion;  and, 
at  the  circumcizing  performance  of  Jeho- 
Shuaa  (Josh.  5:9),  Jehoah  says  he  this  day 
rolled-away  the  ^'Herep  of  Egypt  from  upon 

*  Naa-Aman  was  the  name  of  a  son  of  Bineimin. 


EGYPT  AND  ISRAEL  369 

them,  for  the  writer  thinks  circumcision  would 
distinguish  Israehtes  from  Egyptians,  among 
w^hom  the  rite  was  perhaps  confined  to  the 
priesthood  at  that  time.  Another  name  of  this 
barren  mother  was  ''Han-ah  of  the  Ramath-ah, 
wife  of  El-Kan-ah,  but  she  went  to  the  temple, 
told  that  she  wanted  the  seed  of  men,  and  soon 
after  bore  Shemu-El  (i  Sam.  2:22),  for  she 
was  in  Mar-ath  or  "bitterness''  of  soul,  as 
Naa-Ami  was  Mara,  while  El-Kan-ah  is  the 
''purchase-god,"  as  Bo-Aaz  Kan-ah  Ruth  (4: 
10) ;  but  ^Tlan-ah  is  the  "mercy,"  appear- 
ing in  the  name  ^'Hanibal  of  Carthage,  while 
in  Egyptian  it  means  "princess,"  "prophetess." 
It  is  interesting  to  know  that  there  was  a  Chal 
or  "temple"  at  Shiloh  to  Jehoah  (i  Sam.  i  :io) 
something  like  a  century  before  there  was  one 
at  Jerushalem  to  him,  but  these  buildings  were 
usually  called  Beith  or  "house,"  the  Egyptian 
word  Bet  and  Chaldean  word  Bit. 

57.  The  demi-god  repute  left  to  Sha-Aul 
must  call  attention  to  the  name  of  his  wife, 
A^'hi-Noaam,*  and  she  or  some  other  of  the 
same  name  is  a  wife  of  David,  but  the  former 

*  A^hi  is  usually  "brother,"  but  is  also  expressive  of  wail- 
ing, as  "Ah!"  "Alas!"  (Ezek.  6:11,  etc.),  Achi-Noaam,  wife 
of  Sha-Aul,  lost  all  her  sons  in  battle,  and  David's  A^hi- 
Noaam  was  mother  of  Amenon  who  was  murdered  by  Abes- 
halom. 


24 


370  EGYPT  AND  ISRAEL 

is  daughter  of  A^'hima-Aaz  and  the  latter  was 
from  Je-Zere-El;  but  it  is  not  easy  to  say  that 
either  connects  with  Naa-Ami  or  her  shrine; 
whereas  Naa-Am-ah  the  mother  of  Re^'ho- 
boaam  was  an  Aamon-ite,  next  to  Moab,  and 
Shelomeh  could  scarcely  be  supposed  to  have 
less  than  a  divine  nymph  for  wife.  And  the 
several  recurrences  of  the  name  seem  to  in- 
dicate the  Phoenicia  goddess  Noema  or  Astro- 
Noema  or  Aashtar-Noema,  said  by  Proclus 
to  have  been  deemed  ''Mother  of  the  Gods''  in 
Phoenicia.  And  a  point  of  contact  may  be 
found  when  Sha-Aul  speaks  of  A^'hi-Noaam 
(i  Sam.  20:30)  as  Na-Aveth  the  Mared-uth, 
rendered  "perverse-rebellious/'  but  Naa-Aveth 
may  be  "wandering-desirer"  or  "for  lust," 
equivalent  to  street-walker,  and  Marud-uth 
is  likewise  "wanderer"  (Isaiah  58:7),  thus 
assimilating  her  to  Naa-Ami  and  the  lascivious 
Ruth,  Tamar,  &c. 

58.  The  famous  passage  in  Micah  (5:2) 
indicates  that  Epherath-ah  or  Beth-Le^'hem 
had  become  famous  in  past  time  for  supplying 
a  Moshel  or  "ruler,"  perhaps  David,  and  an- 
other might  be  expected  from  it,  "whose  go- 
ings-forth  Ma-Kedem,  from  days  forever"; 
(Ma-Kedem  meaning  usually  "from  the  east- 
ward");  that  is,  like  the  goings-forth  of  the 


EGYPT  AND  ISRAEL  371 

former  one,  and  continue  always;  "and  this 
shall  be  Shelom''  (v.  5),  which  "peace"  or 
completion  may  refer  to  Shelom-eh;  hence  I- 
Selam  and  Mo-Selem  ("Islam,"  "Moslem") 
of  Mo-^'Hamed  seem  taken  from  this  obscure 
prophecy;  and  the  Matthew  and  Luke  location 
of  the  birth  of  Jesus  at  this  shrine  of  Mara  or 
Naa-Ami,  when  his  mother  traveled  thither, 
must  be  wholly  ascribed  to  it,  though  the  Greek 
name  Jesus  is  that  of  Jishai  the  father  of 
David,  unless  from  Jeze  or  "come-forth,"  or 
from  a  form  of  Shuaa  or  "savior."  Emperor 
Hadian  caused  a  grove  to  be  planted  at  Beth- 
Le^'hem  for  Adonis  a  century  after  the  Cruci- 
fixion, and  a  statue  of  Aphrodite  at  the  hill 
Golgotha. 

59.  Jona-Than  was  son  of  A'^hi-Noa-Am, 
with  whom  David  intrigued  (i  Sam.  20:30). 
He  is  attached  to  the  concept  of  the  majestic 
Sha-Aul  as  a  subordinate  of  more  human  and 
mediatorial  function;  not  as  the  Euphratic 
peoples  depicted  a  Shak-Ul  or  Sha-Gil  at  the 
side  of  their  deities,  of  smaller  figure,  and  sug- 
gesting the  Egyptian  Saa^'h  or  spiritual  body, 
but  rather  as  the  third  person  of  a  triad,  like 
^'Har-pa-^'Herad  or  the  "child-god"  of  Egypt, 
also  called  A'^hi,  ^Hons,  &c.,  though  his  name 
suggests  a  cup-bearer  like  Ganymede.     Jon- 


372  EGYPT  AND  ISRAEL 

athan  is  the  most  perfect  of  all  the  Hebrew 
characters.  He  figures  as  affectionate  to  both 
his  father  and  David.  In  the  14th  of  2  Samuel 
we  have  a  chapter  on  which  the  New  Testa- 
ment writers  seem  to  have  drawn  for  an  ac- 
count of  the  Resurrection  and  even  of  the 
Epiphany.  In  the  preceding  account  I  have 
given  of  Sha-Aul  this  remarkable  theophany 
or  Aa-Ber  is  mentioned,  for  the  frequent  use 
of  Aaber  indicates  a  "procession"  or  "going- 
forth"  of  somewhat  divine,  such  as  the  Aaber 
of  Merodach  when  at  Babylon  the  statue  of 
that  deity  was  borne  in  '^procession,"  and  so 
the  Un  ""Her  Heb  or  "show  face  festival"  in 
Egypt  on  like  occasions,  as  the  reverse  word 
Abe-Rech  (^'Her-Eba)  or  "a  face  feast"  was 
cried  before  Joseph  in  the  Ma-Shen-ah  chariot, 
and  so  Mount  ""Hor-eb  where  Mosheh  and  Eli- 
Jahu  saw  Jehoah  Aa-Ber  or  "pass-by."  The 
Shen  or  Ma-Shen-ah,  "rocky-crag"  and  "sec- 
ond" chariot,  seems  the  lotus,"  or  Shen  as 
called  in  Egypt,  symbol  of  re-birth  and  of 
^'Har-pa-^Herad  or  "Horus  the  Child,"  hence 
from  ^Herad  possibly  the  word  Chr-ist,*  as 
from  "Hor-us"  we  have  the  avenging  Ores-tes, 

*  I  am  quite  confident  the  Greek  word  Christ  is  from  the 
Eg>'ptian  word  i^Heru  or  "word,"  "voice,"  as  in  Maa  '^Herii 
or  the  "true-word"  which  every  pious  Egyptian  claimed  to 
possess. 


EGYPT  AND  ISRAEL  373 

the  war-god  Ares,  &c.  The  word  ^'Her-ad  or 
"trembhng,"  and  even  to  ""Hered-ath  Elohim/' 
not  'Very-great  trembHng/'  indicate  the  iden- 
tity of  Jonathan  with  ''Har-pa-^Herad.  The 
Aiber-im  or  "Hebrews"  had  come  out  of  their 
''Hor-im,  ''holes,"  or  ''white-Hnen,"  had  Gal-ah 
or  "discovered"  themselves,  the  Aeber  or  "pass- 
over"  was  effected,  the  "garrison"  or  "mem- 
orial-pillar" was  entered,  the  guards  "did 
tremble  and  became  as  dead  men"  (Mat.  28: 
4),  there  was  an  earth-"quake,"'''  and  then 
the  watchmen  saw  the  multitude  melt-away 
and  scatter.  But  the  Hamon  or  "multitude"  is 
usually  "faithful,"  perhaps  the  risen  "saints" 
of  the  Matthews,  but  also  "pillar";  Na-Mug 
or  "melt-away"  might  suggest  Magi  to  a 
Greek  writer,  as  ha-Lom  or  "silence"  seems 
like  ""Helom  or  "dream"  (Mat.  2:12),  while 
^'Herad  or  "tremble"  is  doutbless  the  word 
Herod,  and  Gal  or  "discover"  also  means 
"roU"-away.  If  we  take  lon-Athan,  in  this 
original  story,  as  the  Egyptian  Aoun-Aten  or 
"visible-disk"  of  the  Sun,  "who  saileth  over 
the  celestial  regions,"  "wdio  though  an  old  man 
shineth  in  the  form  of  one  that  is  young. "t 

*  Ragaz  is  usually  a  quake  or  agitation,  but  A-Regaz  is 
"coffer"  (I  Sam.  6:8),  perhaps  as  having  on  it  some  figure  of 
terror,  and  yet  suggestive  in  this  instance. 

t  From  "Book  of  the  dead  of  Nesi-Khons,  priestess  of 
Amen-Roa,"  who  is  "the  holy  Form,  beloved,"  etc. 


374  EGYPT  AND  ISRAEL 

We  might  understand  it  better,  and  still  better 
when  Plutarch  ("Isis  and  Osiris,"  ii)  testifies, 
''They  do  indeed  characterise  the  rising  Sun 
as  if  it  sprang  every  day  out  of  the  Lotus"; 
since  the  Shen  or  "rocky-crag"  is  the  Egyptian 
word  for  the  Lotus,  Ba-Zez  is  ''in-flower," 
Sen-ah  is  the  "bush"  in  which  at  ""Horeb-ah 
the  angel  appeared  in  fire  to  Mosheh;  Aa-Ber 
seems  the  Egyptian  Bar-is  or  "boat,"  and  the 
Sun  was  always  supposed  to  voyage  over  in  a 
boat,  and  the  Aiber-im  or  "Hebrews"  were 
thus  Sun-worshippers.  Ma-Zab  or  "garrison" 
probably  is  the  "host"  or  Zaba-oth  of  stars  as 
Zeb  is  "star"  in  Egyptian;  while  Na-Mug  is 
possibly  the  Egyptian  word  Num-An^h  or 
"sun-set,"  as  they  often  elided  the  "n,"  though 
Num-An^h  means  "second-life,"  hence  Hebrew 
"slumber"  or  Num;  and  the  reference  to 
Hamon  as  departing  seems  to  be  the  Egyptian 
Amen-t  or  "west,"  or  Amen-ti  the  abode  of 
the  dead. 

60.  Even  the  word  Pelishet  or  "Philistine" 
seems  to  me  the  Egyptian  Pe-Lesetau  or  Pe- 
Restau  or  "the  Gate-of-the-Passage,"  that  is, 
to  the  After-Life,  so  often  mentioned  in  the 
Ritual,  and  a  fearsome  place;  hence  a  god  of 
the  people  feared  to  Na'^h  them  that  way  (Ex. 
13*17);   and  the  name  of  Egypt's  northeast 


EGYPT  AND  ISRAEL  375 

fortress,  the  classic  Pe-Lushi-um,  must  illus- 
trate this  suggestion  of  the  origin  of  the  name 
of  this  people  and  of  the  passage-pylon  or  Pe- 
Lesetau ;  and  it  is  clear  that  the  Lishech-ath  of 
Nathan-Melech  or  the  ''giver-king/'  by  which 
stood  the  horses  of  the  Sun,  which  Nathan-u 
Malech-i  or  "kings  gave  them,''  &c.,  was  a 
pro-pylon  (2  K.  23:11).  The  constant  prayer 
of  the  Book  of  Dead  is  that  they  may  "go  in 
and  come  out,  and  find  food,"  wherefore  their 
word  Per-t  or  "coming-forth"  (from  the 
Underworld)  may  give  us  the  word  Ae-Ber  or 
Aa-Per-t;  and  hence  it  must  be  seen  that  the 
Pelesh-et-im  or  "Philistines''  were  so  named 
from  their  dwelling  at  the  pass-way  out  of 
Egypt,  but  the  place  itself  is  equivalent  to  the 
Christian  Purgatory  or  place  of  expiation; 
hence  they  are  called  Oepetor-im,  probably 
C^epereth-im  or  "expationers,"  since  it  is  said 
(Gen.  10:14)  "for  the  Selu'^h-im  or  "pardoned" 
who  went  out  from  Egypt  (or  the  Pathros-im) 
are  the  Peleshet-im  and  C'apetor-im. 

61.  The  subsequent  battle  and  pursuit 
seem  a  later  elaboration,  though  by  putting  his 
hand  to  his  mouth  (i  Sam.  14:26-27)  we  have 
a  confirmation  of  Jonathan  as  ""Har-pa-^Herad ; 
as,  also,  in  the  third  installment  of  the  story 
(vs.  36-46),  his  "hair"  or  side-lock  as  child- 


376  EGYPT  AND  ISRAEL 

god  was  preserved  (v.  45),  and  he  is  called 
"the  Jonathan/'  no  night  attack  could  be  made 
as  Jonathan  was  new  risen,  and  he  is  accredited 
with  the  Je-Shu-Aa-ah  or  "the  Salvation" ;  Shu 
in  Egyptian  meaning  "light/'  As  Jeshuaa  it 
may  be  seen  that  this  is  another  version  of  the 
victory  and  pursuit  of  the  Amorites  by  Josh- 
uaa,  and  so  of  Gide-Aon,  Je-Petha^'h,  &c.,  being 
the  pursuit  of  Set  by  Horus  Be'^hud.  The  flow 
of  "honey-wine''  or  Dabesh  in  the  forest  is 
important,  for  honey  was  a  favorite  offering 
of  the  Egyptians  to  Deity;  and  the  taste  of  it 
"enlightened"  (ti-Raen-ah,  v.  27;  Aor,  v.  29) 
his  eyes;  perhaps  "brightened." 

62.  It  is  interesting  to  note  that  v.  21  says 
that  the  Aibera-im  had  been  with  the  Phil- 
istines; as  it  is  also  said  (13:7)  this  people 
Aaber  the  Jordan  when  the  Israelites  hid  in 
caves,  and  the  word  "some"  is  not  there 
(comp.  V.  3)  ;  and  so,  when  Pharaoh  does  not 
know  the  God  of  Bene-Israel,  Mosheh  tells 
him  he  has  met  the  God  of  the  Aibera-im,  and 
of  him  Pharaoh  does  not  deny  knowledge  ( Ex. 
5:1-4);  so  that  it  is  probable  they  were  a 
separate  tribe  or  a  different  religious  sect  from 
the  Israelites.  Yet  the  Philistines  recognize 
Jonathan  and  his  armor-bearer  as  Abera-im 


EGYPT  AND  ISRAEL  377 

(i  Sam.  14:11),  though  that  is  m  the  first  in- 
stalment (vs.  I -1 6)  of  this  theophany. 

63.  That  there  is  more  than  one  instal- 
ment of  this  famous  chapter  appears  from  vv. 
23  and  45,  where  the  Shuaa  or  "salvation"  is 
ascribed  in  one  verse '  to  Jehoah  and  in  the 
other  verse  to  "the  Jonathan."  Shu-Aa  in 
Egyptian  means  "great-light,"  and  is  person- 
ified in  the  god  Shu-sa-Raa  or  "Shu-the-son- 
of-Sun,"  an  aspect  of  ""Heru  or  "Horus."  The 
fact  that  Jonathan  comes  out  of  a  ""Hur  or 
"hole,"  "cave,"  is  in  touch  with  the  Mithraic 
and  other  religious  concepts  of  the  Sun,  which 
in  Winter  was  symbolically  supposed  to  dwell 
in  a  cave,  or  lie  buried  in  a  cave,  as  if  an  ascetic 
or  invalid  or  even  dead.  On  this  occasion  he 
is  resurrected,  and  at  once  seizes  the  Ma-Zeb, 
which  is  usually  a  "pillar"  for  the  dead,  not  a 
"garrison";  and  in  Egypt  this  "pillar"  was 
called  a  Dekhen  or  Men,  and  was  the  hiero- 
glyph for  Amen-Raa.  But  one  may  readily 
see  that  this  resurrection  or  rise  of  the  solar 
Jonathan  supplied  the  Matthew  author  with 
much  of  his  startling  phenomena  of  a  later 
time. 


SECTION  X 

r.  It  would  not  be  possible  for  religious 
ideas  to  exist  among  mankind  if  they  were 
exempt  from  physical  evils.  They  find  no  re- 
lief from  their  fellow-men  for  many  of  these; 
besides  which  there  are  terrifying  natural 
phenomena,  which  ignorance  only  renders  more 
full  of  awe;  hence  the  imagination  of  men 
leads  them  to  suppose  that  there  are  super- 
human beings,  and  they  supplicate  these  for 
help;  hence  the  religious  instinct.  It  is  not  a 
command  from  above,  but  a  cry  from  below, 
from  the  depths  of  misery  and  suffering. 

2.  Shrewd  men,  sometimes  sincere,  or- 
ganize this  instinct,  these  sentiments,  by  pre- 
tending to  knowledge  of  the  super-human 
beings  which  the  diseased  imagination  of  men 
create.  These  shrewd  persons  also  teach  that 
the  calamities  or  evils  which  befall  mankind 
are  invoked  by  their  own  vicious  conduct; 
especially  conduct  not  in  accord  with  the  teach- 
ings they  give  them.  Not  only  are  such  events 
as  wars,  conflagrations,  shipwrecks,  plagues, 
which  are  social  occurrences,  but  Earth-quakes, 


EGYPT  AND  ISRAEL  379 

storms,  lightning,  floods,  and  other  natural 
phenomena,  are  freely  ascribed  by  these  shrewd 
folk  to  the  impiety  of  men,  or  what  in  English 
they  call  ''Sin,''  rendered  from  the  Hebrew 
and  Chaldean  ""Hata  or  ""Hete,  which  differs 
in  the  kind  of  T  from  the  people  called  ^'Hit-im 
or  "Hittites/'  This  word  is  wholly  ecclesi- 
astical or  religious,  and  has  no  foundation  in 
the  natural  or  social  disposition  of  men,  who, 
though  they  bring  disease  occasionally  upon 
themselves,  are  not  inclined  at  all  to  offend  the 
super-human  powers  they  rely  upon  when  hu- 
man help  is  vain.  Shrewdness,  however,  in- 
variably wins  over  ignorance,  so  that  the 
ignorant,  who  are  the  mass  of  mankind,  are 
brought  to  the  belief  that  the  super-human 
beings  are  too  good  to  inflict  calamities  unless 
provoked  to  this  by  human  mis-conduct  or  dis- 
obedience of  the  teachings  of  these  wiser 
people. 

3.  It  is  thus  that  religious  systems  and 
practices  and  creeds  originate  and  are  main- 
tained. Deity  is  merciful,  bountiful,  just,  even 
affectionate,  and  it  is  his  creatures  only  that 
sin  or  are  vile.  No  blame  or  responsibility,  the 
shrewd  ones  insist,  can  attach  to  Deity  for  the 
imperfections  of  his  creatures ;  but  they  declare 
it  to  be  right  for  him  to  inflict  the  most  severe 


38o  EGYPT  AND  ISRAEL 

penalties  on  these  creatures  for  these  imper- 
fections, otherwise  sins.  And  in  almost  every 
country,  or  at  least  among  every  sect,  the  fail- 
ure to  supplicate  Deity  under  some  particular 
name  such  country  or  sect  has  bestowed  upon 
him  is  the  most  consummate  of  sins;  and  no 
people  could  have  been  more  frightfully  intol- 
erant as  to  this,  for  their  shrewd  men  make 
their  Jehoah  utter  the  most  ferocious  command 
respecting  it  (Deut.  13:6-17);  a  command 
which  must  have  been  written  after  Jehoah's 
priesthood  felt  their  sway  undisputed,  and 
long  after  Besheth  and  Ba-Aal  had  been  the 
names  of  Deity  in  the  days  of  Jeremiah  (11: 
13),  B.  C.  600,  who  seems  to  have  been  father 
of  the  fanatic  Josiah's  wife  (2  K.  23:20,  31; 
comp.  Tere.  1:1-3). 

4.  It  would  seem  from  the  statements  of 
the  Hebrew  writing  that  no  king  of  the  north- 
ern monarchy  worshipped  Jehoah,  nor  perhaps 
any  king  of  Jehudah  (Jere.  8:1-2)  till  the  time 
of  Jeremiah,  that  is,  Je-Rem-Jahu  or  "Setter- 
up  of  Jehoah,''  and  his  son-in-law  *7osiah,"  that 
is,  Joshi-Jahu  or  '*Supporter-of-Jah,"  at  which 
time  the  name  Jahu  or  Jehoah  first  began  to  be 
applied  to  Deity,  and  which  name  was  adopted 
by  Aa-Zer-aa  and  his  sect.  Indeed,  it  may  be 
that  the  word  Hue  or  ''he"  was  first  used,  and 


The  Goddess  Kedesh  of  Egyptian  Inscriptions;  same  perhaps 
as  Miriam,  who  died  at  Kadesh,  and  perhaps  the  same  as 
Ruth  (Ori-uth). 


382  EGYPT  AND  ISRAEL 

when  Ne'^hemiah  came  from  Persia  he  may 
have  broadened  the  word  by  using  the  Persian 
word  Haava  or  "he,"  whence  Jehoah,  Yehaueh, 
Jehoah,  Jehovah,  or  other  form. 

5.  Jehoah  talks  face  to  face  with  several 
of  the  leading  personages,  but  often  employs 
''angels"  or  Maleach-im,  and  occasionally  a 
Rua^'h  or  "spirit,"  besides  many  Nebie-im  or 
"prophets";  and  these  agents  sometimes  ex- 
ecute cruel  sentences  upon  enemies  as  well  as 
sinners.  Once  Satan  was  allowed  to  afflict  a 
good  man  in  the  most  horrible  ways,  not  for 
any  sin,  but  merely  to  test  the  man's  fidelity 
to  Jehoah;  and  the  word  Satan  may  be  Suten 
or  "King,"  or  Shaat  or  "pig,"  both  Egyptian 
words.  The  general  trend  seems  to  be  that 
Jehoah  combined  within  himself  the  dual  at- 
tributes of  what  in  Christian  creed  is  called 
God  and  Devil;  thus  showing  that  Persian 
dualism  had  no  hold  upon  Hebrew  ideas  till 
toward  the  time  of  Jesus.  It  is  Jehoah  who 
drowns  all  mankind  and  other  animals  in  He- 
brew legend,  it  is  Bel  who  drowns  these  in 
Chaldean  epic,  and  it  is  Raa  the  "Sun"  who 
sends  Hathor  or  Se^'het  to  massacre  mankind 
in  Egypt;  each  of  these  diabolic  horrors  tend- 
ing to  show  that  in  neither  religion  was  there 
a  dividual  Devil  to  commit  them  or  order  them. 


EGYPT  AND  ISRAEL  383 

but  the  order  came  from  the  chief  Deity  of  the 
land ;  and,  while  it  is  clear  that  these  enormities 
are  fictions  of  the  shrewd  ones,  yet  the  points 
under  consideration  are  the  provocation  and 
the  agency  of  destruction,  for  the  provocation 
in  each  case  seems  to  have  been  neglect  of  re- 
ligious duty,  that  is,  sin.  So,  in  the  promise 
of  Jehoah  to  Bene  Iserael  respecting  the  occu- 
pation of  Canaan  (Ex.  23:20-33),  he  says  he 
will  send  a  Maleach  (v.  20)  before  them  to 
guard  them  and  lead  them,  and  that  his  own 
name  (Jehoah's)  is  "in  his  midst,"  not  "in 
him''  (v.  21)  ;  but  this  Maleach  or  somewhat 
else  is  called  my  ^im-ath  (v.  27),  which 
seems  the  Egyptian  Aam-Mit  or  "Eater-of- 
the-Dead,"  depicted  in  the  Judgment  Scene 
with  the  head  of  crocodile,  the  body  of  lion,  the 
hindpart  of  hippopotamus,  and  this  female 
beast  is  to  be  sent  before  "and  Ha-Moth-i  all 
the  people,"  &c.,  and  Muth  in  Hebrew  and  Mit 
in  Egyptian  mean  "dead"  or  "death,"  yet  while 
there  seems  a  play  on  this  the  interpreters  un- 
derstand it  "noise,"  "discomfit"  (comp.  Ps. 
59:7;  Is.  59:11),  from  Ham  or  Haman,  while 
i^im-ath-ah  (Ex.  15:16)  seems  probably  more 
than  an  abstract  term  when  we  find  her  name 
means  an  "idol"  (Jere.  50:38)  ;  besides  which 
she   may   also   be   the   Zeraa-ah   or   "hornet" 


384  EGYPT  AND  ISRAEL 

(Ex.  23:28)  in  the  verse  next  after  calling  her 
.^im-ath,  but  this  seems  reverse  for  Aarez,  a 
word  less  rarely  used,  and  that  it  is  reverse 
may  be  seen  in  the  Deuteronomy  (7:20-21) 
which  copies  the  Exodus  here,  for  the  word  is 
Zeraa-ah  in  v.  20  and  th-Aaroz  or  ''af- 
frighted" in  V.  21,  rather  "'terrified,"  as  ^eim- 
ath ;  yet  there  was  such  a  town  as  Zoraa-ah  for 
it  was  a  shrine  of  Shimesh-on;  so  that,  while 
the  allusion  is  probably  to  ^-Zeraa  or  ''Ezra," 
as  the  leader  from  the  Exile  and  chief  of  the 
Jahvist  sect,  yet  Zar-Aa  in  Egyptian  is  "great 
scorpion,"  while  Zaa-Raa  is  a  "prince"  or 
"chief-attendant  of  the  Sun"  or  Raa;  neither 
of  which  would  seem  to  be  the  same  as  ^im- 
ath  if  she  was  the  "Eater"  or  Aamam  of  the 
Mit  or  sinful  "dead,"  which  I  can  not  doubt. 
6.  It  appears  thus  that  Jehoah  pronounced 
judgments  and  used  agents  of  a  subordinate 
kind  to  execute  them ;  even  being  a  Tempter  to 
sin  (Ex.  20:20;  Deut.  8:2,  &c.).  His  Rua'^h 
or  "spirit,"  his  Maleach  or  "angel"  (from  the 
Koptic  word  Mana'^h  or  "worker,"  or  the 
Egyptian  MenaMi  or  "gracious  one")  were 
the  usual  emissaries.  Dualism  was  out  of 
place  in  such  a  religious  system,  but  there  can 
be  no  pride  in  a  monotheism  which  combines 
in  one  the  Good  Being  and  the  Bad  Being.    A 


EGYPT  AND  ISRAEL  385 

careful  and  candid  study  of  that  which  pur- 
ports to  be  the  words  and  conduct  of  the 
Jewish  Deity  makes  of  him  a  mahgnant  and 
atrocious  conception,  to  whom  the  adoration  of 
a  humane  man  seems  hardly  possible.  It  must 
be  kept  in  memory,  however,  that  a  barbarous 
and  fanatical  period  produced  the  bloody  and 
merciless  picture  of  sin  and  its  penalties. 

7.  There  is  a  glimpse  of  dualism,  how- 
ever, in  the  Leviticus  (16:5,  &c. ;  comp.  17:7), 
where  a  Seair-Aaz  or  "he-goaf'  is  made  a  sin 
offering  to  Aaz-Azel  as  well  as  to  Jehoah,  and 
this  on  the  day  Oeppor-im  or  ''Expiations" 
of  sin  (vs.  16-18,  29-34).  Aaz  means  "goat" 
and  "strength";  Azel  means  "depart,"  "sent- 
away."  As  this  strange  chapter  and  this 
strange  custom  find  no  confirmation  of  their 
details  elsewhere  in  the  Hebrew  scriptures,  it 
was  probably  a  transient  rite,  perhaps  drawn 
or  cited  from  a  Persian  rite  which  Plutarch 
("Isis  and  Osiris,"  46)  refers  to  when  he  says 
that  at  a  certain  sacred  ceremony  "they  beat 
a  plant  called  Omomi  in  a  mortar,  and  cry  to 
Pluto  and  the  Dark ;  then  mix  it  with  the  blood 
of  a  sacrificed  wolf  and  carry  it  to  a  place 
where  the  Sun  never  shines,  and  cast  it  away." 
Aaz-Azel  means  "goat  sent-away"  or  "strength 
departed."     In  the  Jewish  ceremony  one  Aaz 


25 


386  EGYPT  AND  ISRAEL 

was  loaded  with  the  sins  of  the  people,  and 
sent  away,  but  the  words  Aaz-Azel  seem  ap- 
phed  to  some  evil  being;  perhaps  the  one  who 
is  supposed  to  take  away  the  beneficence  of  the 
Sun,  a  very  familiar  name  of  whom  in  Egypt 
was  Khepera,*  which  sounds  like  Cheppor; 
yet  it  is  curious  in  this  connection  that  the  day 
of  Cheppor-im,  when  the  two  "goats"  figure 
so  conspicuously,  suggests  the  Latin  word 
Caper  or  "goat."  Cheppor-eth  or  "mercy- 
seat"  was  the  lid  or  "covering"  of  the  sacred 
Aron  or  "ark"  on  which  stood  the  Cherubs, 
and  it  can  not  well  be  doubted  that  this  "ark," 
the  Teb-ah  of  Noa^'h  and  Mosheh,  was  con- 
nected with  the  winter  month  Teb-eth  when 
the  Sun  is  mainly  in  its  covering  of  clouds; 
and  from  the  Ganges  to  the  Nile  the  Zodiacal 
sign  for  this  period  was  the  goat  or  the  goat- 
fish,  which  sign  in  Assyrian  was  called  Uz  or 
E-Nezu,  which  Nez  in  the  kindred  Hebrew 
would  mean  "sent-away,"  also  "desolate,"  and 
the  two  words  are  the  same  as  Aaz-Azel;  but 
Mr.  Brugsch  says  this  sign  was  in  Egypt 
called  Pa-Anea^'h  or  "the  Life,"  which  I  con- 
sider in  connection  with  the  name  Zepan-ath 

*  The  figure  of  a  "crab"  or  Cancer  was  the  Zodiacal  sign 
for  the  month  in  which  the  Sun  begins  its  retreat;  but  the 
Egyptians  altered  it  to  the  Khepera  or  "scarab,"  symbol  of 
Khepera  and  sacred. 


EGYPT  AND  ISRAEL  387 

Pa-Anea''h  given  Joseph ;  Zepan-ath  in  Hebrew 
meaning  ''hidden/'  also  "north";  and  so  Ba- 
Aal  Zepon  or  the  Greek  form  ''Typhon."  C. 
Lenorman  says  the  goat  was  the  symbol  of 
"tempest,"  which  in  Hebrew  is  Seaar-ah  (Job 
9:17;  38:1,  &c.),  and  the  Seair  Aaz  sent  with 
their  sins  by  the  Jews  into  the  desert  may  well 
be  read  "storm-goat,"  or  a  sacrifice  to  the  evil 
power  which  had  overcome  the  Sun,  or  carried 
it  off  in  a  Sekar  or  "shut-up"  (also  ""Hennu) 
barge  as  we  see  the  solar  Osiris  represented; 
and  yet  this  sign  must  be  associated  with  the 
caprine  nurse  of  Zeus,  perhaps  with  the  satyr 
concept  Pan,  and  with  ^sav  who  "returned  to 
his  way  of  Seair-ah,"  for  Cheper  also  means 
^'shaggy"  in  Arabic,  hence  "lion"  or  Chephir 
(Ps.  35  :i7).  This  isolated  ritual,  coupled  with 
the  annual  observance  of  Cheppor-im,  tends  to 
show  that  the  Israelites,  like  their  neighbors, 
based  their  worship  or  religious  observances 
on  the  movements  of  the  Sun  and  hosts  of 
Heaven;  and  that  Jehoah  had  some  rival  who 
must  be  propitiated  because  he  had  power  to 
overcome  the  Sun,  to  bring  forth  storms,  &c. 
And  it  also  appears  that  propitiation  was  not 
all,  but  that  they  sacrificed  to  the  Seair-im 
(Lev.  17:7;  2  Chr.  11:15). 

8.     The  Jewish  observance  lom  Chippor, 


388  EGYPT  AND  ISRAEL 

the  "day  of  Expiation"  of  sins  as  we  interpret 
the  words,  is  celebrated  the  loth  day  of  the 
month  Tisheri;  and  Tisheri  is  deemed  by  C. 
Lenormant  a  word  that  means  in  Chaldaic 
"sanctuary";  hence  we  might  assume  the  Sun 
was  taking  sanctuary  or  hiding  in  its  holy 
place.  But  too  rigid  an  adherence  to  a  single 
physical  phenomenon  as  the  basis  of  ancient 
cults  or  rites  is  not  safe,  and  if  the  word 
Tisheri  is  to  figure  in  this  observance  I  sug- 
gest that  in  Egyptian  the  word  Tesher  means 
''red,"  "ruddy";  and  that  at  the  time  of  the 
Jewish  observance  the  Nile  is  at  full  flood,  they 
"cover"  or  Chippor  the  land,  and  that  its  wa- 
ters are  red  or  ruddy  with  the  sands  of  Abys- 
sinia. As  this,  however,  is  an  occasion  of 
rejoicing  in  Egypt,  we  might  with  more 
probability  reckon  with  the  equally  useful 
Euphrates,  the  Pur  or  Pur-ath  of  the  Hebrew 
and  others,  which  great  stream  flows  through 
and  was  made  to  irrigate  Babylonia;  which 
begins  its  rise  in  March,  is  at  full  flood  during 
June,  and  has  subsided  in  September,  the 
month  Tisheri;  for  Chepur  or  Chep-ah  means 
"bowed-down"  (Ps.  145:14;  Isa.  58:5),  sub- 
sided, and  Chep-Pur,  or  the  sad  condition  of 
the  beneficent  river,  may  have  originated  an 
observance  to  propitiate  it  or  the  Deity  who 


EGYPT  AND  ISRAEL  389 

afflicted  it;  and  the  fact  of  the  subsidence  of 
the  river,  which  came  and  went  with  the 
Spring  and  Summer  Sun,  could  be  artfully 
used  upon  an  ignorant  people  as  an  evidence 
that  they  had  been  guilty  of  sin,  just  as  in 
more  modern  times  days  of  fasting  and  prayer 
are  occasionally  called  for  to  relieve  drouth  or 
to  avert  an  epidemic. 

9.  In  their  famous  ten  commandments  the 
only  sins  that  are  menaced  with  punishment 
is  that  of  having  other  gods  and  that  of  utter- 
ing the  name  Jehoah  ''to  S^ave,"  and  the  pun- 
ishment for  the  former  sin  was  death  (Deut. 
13:6-18).  This  command  and  also  its  penalty 
was  of  course  not  written  till  Jehoah  had  suc- 
ceeded Ba-Aal  and  the  Queen  of  Heaven  as 
the  national  god  (Jere.  11:13;  45:17-19),  and 
after  the  Ezraite  hierarchy  had  entrenched 
themselves  behind  religious  rites  and  stone 
walls.  Adherence  to  the  name  by  which  the 
hierarchy  of  any  sect  call  the  Deity  is  nearly 
all  that  is  required ;  non-adherence  to  his  name 
is  the  great  sin.  But  what  or  who  is  S^'ave  to 
whom  the  name  Jehoah  is  not  to  be  carried  or 
uttered?  The  word  is  variously  rendered  in 
English  as  *Vain,''  "iniquity,''  "destruction/' 
&c.      The   same   word   A-Saf-t*    is   rendered 

*  F  in  Egyptian  and  V  in  Hebrew  supply  the  place  of  one 
another. 


390  EGYPT  AND  ISRAEL 

''iniquity"  in  Budge's  ''Hymn  to  Osiris"  (in 
"Gods  of  the  Egyptians").  S^ef-t  is  also  a 
name  of  the  great  deity  ^H-Num,  usually  de- 
picted with  a  ram's  head.  In  more  than  one 
text  S^ave  seems  alluded  to  as  a  personality, 
to  whom  incense  is  burnt  (Jere.  18:15).  In 
transcribing  the  Persian  title  Kha-Shia-Arsha 
we  find  in  the  Ezra  (4:6),  a  book  written  after 
the  Macedonian  conquest,  that  it  is  A^'ha- 
Shave-Rosh,  literally  "Brother-of-Vain-Head 
or  "evil-head";  and  so  in  the  Daniel  (9:1)  and 
the  Esther  (1:1).  Gesenius  defines  "noise" 
as  the  original  significance  of  S^ave  and  of  the 
word  Haman  or  Amon,  and  it  is  possible  that 
the  worship  of  the  ram-head  god  Amen  as 
well  as  ^H-Num  or  S^ef-t  is  thus  covertly  at- 
tacked, for  that  was  the  prevailing  type  of 
Zeus  in  the  Macedonian  period  as  it  was 
in  Ta-^Hapi-Ne^hes  ("dark-land-of-the-Nile") 
when  the  Judeans  fled  thither  in  the  days  of 
Jerem-Jah. 

10.  But  Chippor  was  not  the  only  day 
when  sin  offerings  were  called  for,  besides 
other  offerings.  A  numerous  priesthood  re- 
quired quantities  of  food  which  demanded  fre- 
quent observances  in  a  time  when  there  was 
little  if  any  coinage  of  money.  The  sacrifice 
of  their   children  to   Molech   was   also  a   sin 


EGYPT  AND  ISRAEL  391 

offering;  perhaps  done  only  in  times  of  ca- 
lamity, such  as  war,  drouth,  famine,  and  to 
appease  the  wrath  of  the  god  who  they  were 
told  was  thus  punishing  them  for  their  sins 
against  him;  but  the  burning  of  Than-oth  (or 
''lament'')  the  daughter  of  le-Petha^'h,  that  is, 
virgins  sacrificed  to  the  goddess  Tanith,  was 
to  fulfil  a  vow  to  avert  calamity  or  insure 
victory.  The  case  of  the  sacrifice  of  his  first- 
born son  by  Me-Ishaa  of  Moab  (2  K.  3  : 24-27) 
was  evidently  to  propitiate  his  own  angry  god, 
Chemosh,  who  was  also  worshipped  at  Jeru- 
shalem  (1  K.  11:7),  whereupon  the  Israelites 
realized  that  Chemosh  would  thus  be  appeased, 
and  dared  not  prosecute  the  war,  as  dreading 
his  wrath  would  fall  upon  them.  A  kindred 
principle  or  conception  is  the  Christian  idea 
of  the  sacrifice  of  his  only  son  by  God  to  save 
the  souls  of  mankind  from  eternal  punishment ; 
but  in  some  form  or  other  a  mere  surface  study 
of  all  religions  will  show  that  this  doctrine 
pervades  them  all. 

II.  It  seems  to  me  from  the  general  trend 
of  the  teachings  of  Jesus  that,  not  only  was 
sin  in  the  world  when  he  came,  but  that  he 
came  to  save  the  world  from  it  (John  12:47), 
and  John  the  Baptist  taught  that  sin  was  here 
(Luke  ^:^;  Mark  1:4);  both  holding  that  to 


392  EGYPT  AND  ISRAEL 

^'repent"  would  remit  sins  (Mat.  4:17;  Mark 
1:15),  preparatory  to  the  divine  government 
"at  hand."  But  in  the  John  (15:22,  24;  16: 
8,  9)  Jesus  startles  us  by  saying  that  if  he  had 
not  come  "the  world"  would  not  have  had  sin 
(15:19),  and  that  sin  is  merely  disbelief  as  to 
him  (16:9)  ;  ^  statement  which  tends  to  show 
that  at  the  date  and  place  of  this  Gospel  the 
Church  was  strong.  Jesus  nowhere  makes  use 
of  the  Adam  and  Eve  story.  In  the  Matthew 
(26:28)  he  says  the  wine  he  offers  is  his  blood, 
"shed  for  many  for  the  remission  of  sins" ;  an 
averment  not  found  in  other  accounts  of  the 
Last  Supper  (Mark  14:24;  Luke  22:20;  John 
13:2).  Peter  is  held  to  say  that  repentance 
and  baptism  suffice  to  remit  sins  (The  Acts  2 : 
38;  3:19),  but  elsewhere  (10:43)  that  those 
who  believe  in  Jesus  "shall  receive  remission  of 
sins."  In  the  Luke  (24:47)  repentance  only 
is  necessary  to  the  remission  of  sins,  but  the 
John  (1:29;  3:16-17)  avers  that  belief  in 
Jesus  remits  sins. 

12.  Whatever  the  doctrine  of  Jesus  as  to 
the  remedy  for  sins,  the  bold  Paul  was  the 
first  perhaps  who  claimed  that  Jesus  was  the 
propitiation  or  sacrifice  that  supplied  the 
remedy  (Rom.  3:24-25;  4:25;  5:6,  8,  21 ;  i 
Cor.  15:3,  22) :  a  doctrine  apparently  in  con- 


EGYPT  AND  ISRAEL  393 

flict  with  that  second  coming  taught  by  Jesus 
in  the  24th  of  the  Matthew  and  the  15th  of 
the  Mark.  According  to  Paul,  Me-Sia^'h  had 
come,  and  not  to  save  the  Jewish  nation,  or 
even  its  faith,  but  to  expiate  the  supposed  sin 
of  the  human  race.  What  sin?  Not  that  which 
each  person  may  have  committed,  and  which 
Jesus  and  John  had  urged  repentance  of,  but 
an  apparently  trivial  act  done  by  the  alleged 
ancestor  of  mankind  several  thousand  years 
before!  It  was  reserved  for  this  ingenious 
Paul  to  revive  a  story  never  once  referred  to 
even  in  the  Old  Testament  literature  save 
where  it  is  told,  and  to  assign  the  wretchedness 
of  mankind  here  and  hereafter  to  this  story, 
as  well  as  to  supply  a  motive  for  the  mission 
of  Jesus  and  for  his  execution.  Paul's  use  of 
the  words  "kick  against  the  pricks,''  put  by 
Euripides  (Bacchse)  into  the  mouth  of  Dion- 
Isus,  after  he  broke  his  bonds,  shows  Paul 
was  not  ignorant  of  Greek  mythism,  and  from 
the  utter  absence  from  his  writings  of  all  al- 
lusion to  the  birth  and  career  of  Jesus  it  might 
be  suspected  that  Paul  was  dealing  with  the 
ancient  and  universal  cult  we  have  been  dis- 
cussing. Howbeit,  his  conceit  as  applied  to  an 
historic  Adam,  unnatural  as  it  is,  and  which 
draws  to  itself  no  whit  of  sanction  from  God's 


394  EGYPT  AND  ISRAEL 

talk  to  Mosheh  and  the  patriarchs,  or  from 
any  word  of  Jesus,  was  adopted  by  the  Church 
as  a  basic  dogma  as  soon  as  that  body  became 
so  strong  and  idle  as  to  leave  the  staff  of  the 
evangel  at  the  door  of  temples  and  cathedrals 
of  their  own.  No  doctrine  which  carries  with 
it  a  tithe  of  such  consequences  has  ever  before 
or  since  been  asserted;  certainly  none  on  such 
a  frail  thread  of  authority;  none  is  less  sup- 
ported by  rational  thought  or  a  sense  of  jus- 
tice ;  yet  its  vitality,  rooted  in  the  most  striking 
of  terrestrial  and  celestial  phenomena,  is  sus- 
tained and  fed  by  the  devout  purpose  of  a  cult, 
which  believes  itself  monotheistic,  to  lay  the 
blame  of  the  presence  of  Evil  in  the  world  on 
the  ancestor  of  mankind,  and  to  relieve  Jehoah 
of  the  onus  of  diabolism.  Paul's  first  idea  was 
perhaps  to  advance  a  historic  reason  for  the 
sacrifice  of  the  divine-man,  as  the  first  ques- 
tion as  to  his  fate  must  have  been  why  so  good 
a  man  should  have  been  put  to  death,  since  if 
it  was  for  his  own  sin  or  fault  he  could  not 
have  been  divine,  and  it  would  be  impious  to 
allow  that  Deity  sacrificed  a  child  of  his  loins 
without  a  motive  of  immense  portent.  Nor 
was  it  easy  for  a  monotheist  to  say  that  the 
Devil  had  triumphed,  though  the  Luke  (22:3) 
and  the  John  (13:27)  imply  as  much.     Paul,. 


EGYPT  AND  ISRAEL  395 

however,  seems  never  to  have  heard  of  Iskar- 
iofs  agency,  for  it  is  hkely  he  alludes  to  the 
Jews  generally  in  i  Cor.  (11:23),  as  Stephen 
does  (The  Acts  7:52);  nor  does  Paul  lay 
stress  on  anyone  for  the  death  of  Jesus,  though 
probably  he  was  in  Jerusalem  at  the  time  of 
that  event.  He  does  not  even  accuse  the  ex- 
isting or  any  past  generation  of  men  of  that 
sin  or  sinfulness  which  made  Jesus  and  the 
sacrifice  of  him  essential.  But,  by  a  giant 
mental  stride,  he  seizes  on  the  common  an- 
cestor, Adam,  as  the  guilty  person ;  thus  deftly 
absolving  God  of  the  onus;  and  not  this  only, 
but  enabling  God  to  do  an  act  of  gracious  sort 
and  of  mercy  by  coming  forward,  after  forty 
centuries,  as  a  lover  of  men  to  that  intense 
degree  that  he  sent  his  only  child  to  be  killed 
in  order  to  rescue  the  Adam-ah  (trans, 
"ground'')  from  the  curse  one  man  had  caused 
him  to  put  on  it.  Paul  leaves  the  after  gen- 
erations no  part  in  this  wondrous  drama  save 
to  believe  or  have  faith  that  it  is  true.  It  was 
perhaps  when  controverted  as  to  this  question 
of  mere  saving  faith,  probably  by  the  James, 
that  the  Galatians  was  elaborated  by  Paul  in- 
to the  fuller  averment  of  his  Letter  to  the 
Romans,  where  the  strange  doctrine  is  set  forth 
in  its  entiretv. 


396  EGYPT  AND  ISRAEL 

13.  The  ordinary  doctrine  of  sin,  and  of 
its  propitiation  by  sacrifices,  or  the  offerings 
of  food  and  gifts  to  Deity,  is  in  some  form 
everywhere  and  everywhen  common  among 
men.  The  priests  who  have  the  use  of  these 
offerings  are  intensely  interested  in  this  part 
of  the  ritual.  In  Paul's  time,  Jehoah  at  Jeru- 
salem, Sar-Apis  at  Alexandria,  Dion-Isos  in 
Greece,  Jupiter  and  Isis  at  Rome,  as  well  as 
many  others,  each  with  sleek  priesthood,  and 
all  protected  by  the  civic  order,  was  adored 
by  the  masses.  In  prosperous  or  peaceable 
times  religions  become  more  perfunctory,  more 
ritualistic,  and  more  indifferent  to  moral  con- 
duct as  a  whole.  In  the  hills  of  Galilee,  how- 
ever, special  influences  were  at  work  in  the 
restful  days  of  Augustus,  and  circumstances 
directed  these  influences  against  the  hereditary 
Brahmans  at  Jerusalem.  The  epoch  was  pro- 
pitious in  more  aspects  than  one  for  bringing 
forward  a  hero,  a  reformer,  a  saint;  some  one 
who  would  make  personal  sacrifices  to  vivify  a 
cold  and  passive  cult,  as  well  as  alter  wretched 
social  and  degrading  political  conditions.  Sev- 
eral Galileans  of  the  first  century  attempted 
this,  as  Josephus  shows ;  but  theirs  was  mainly 
an  armed  effort,  or  one  of  violence.  Jesus 
was  also  unsuccessful  so  far  as  numbers  were 


EGYPT  AND  ISRAEL  397 

concerned  (The  Acts  1:15),  but  left  the  fame 
of  a  moral  as  well  as  religious  teacher,  of 
gentle  and  gracious  methods,  and  as  having 
risen  bodily  from  the  Kaber.  Paul  was  per- 
haps his  first  convert  outside  of  Galilee;  cer- 
tainly the  earliest  Christian  writer,  for  his 
epistles  antedate  the  Gospels ;  and  the  accession 
of  this  able  and  persistent  man  perhaps  saved 
the  sect  from  extinction.  His  conversion,  told 
in  his  own  writings  (Gal.  1:11-17),  hints  at 
some  divine  manifestation  to  him  while  he  was 
in  Arabia  (Ereb,  Erebus?);*  Elijah's  Aoreb- 
im  (trans,  "ravens")  ;  a  statement  which  is 
thrice  found  in  The  Acts,  a  book  compiled  some 
fifty  years  later,  where  the  narrative  of  it  has 
grown  more  specific  and  to  dramatic  propor- 
tions; but,  whatever  its  incidents,  the  fact  re- 
mains that  this  intellectual  man  became  an 
advocate  and  an  evangelist  of  Jesus,  and  this 
not  long  after  his  death;  a  fact  which  appeals 
to  the  most  skeptical  as  evidence  that  Jesus 
was  no  ordinary  personage.  That  none  of  the 
incidents  of  his  life,  birth  or  death,  and  but 
little  of  his  logia,  are  cited  by  Paul,  whose  let- 
ters are  older  than  the  Gospels,  is  certainly 

*  Aereb  is  Hebrew  for  "west,"  and  is  thus  connected  with 
darkness  and  Hades.  Jesus  was  led  by  the  Spirit  into  the 
Ma-Debar,  which  I  take  to  mean  the  same. 


398  EGYPT  AND  ISRAEL 

surprising,  since  it  must  seem  that  he  had 
knowledge  of  these  in  some  sort;  and  yet  he 
bases  his  whole  creed  on  two  events,  that  Jesus 
had  suffered  death  in  the  cause  of  moral  and 
religious  betterment,  and  had  arisen  in  his 
physical  nature  from  the  grave.  Paul  was  of 
an  ardent  and  heroic  temperament  himself,  and 
the  obstinacy  with  which  the  Galileans  ad- 
hered to  Jesus  (Jos.  Antiq.  i8:i),  as  in  the 
case  of  Stephen,  must  have  caused  him  to 
reflect  that  this  sect  had  a  loftier  ideal  of  de- 
votion than  those  w^hich  current  Phariseeism 
presented.  That  ideal  of  heroism  for  others, 
of  self-sacrifice  by  the  young  and  unpolluted, 
filled  all  literature,  then  as  now.  It  was  called 
Buddha  on  the  Yellow  Sea,  Krishna  on  the 
Ganges,  Baldur  on  the  Baltic,  and  for  many 
centuries  had  borne  numerous  names  all  around 
the  Mediterranean.  Hebrew  as  well  as  classic 
story  reeked  with  it.  Perhaps  Paul's  reading 
taught  him  the  kinship  of  religious  ideas,  and 
enabled  him  to  break  the  narrow  bonds  of 
Jewish  exclusiveness,  as  Jesus  certainly  had 
done.  Paul  does  not  write  that  he  himself  did 
any  miracles;  nor  does  he  seem  ever  to  have 
known  of  anyone  save  Jesus  who  had  been 
raised  from  death  to  life.  That  statement  he 
sincerely  believed;  believing  it,  he  considered 


EGYPT  AND  ISRAEL  399 

Jesus  the  divine  man;  and  a  divine  man  could 
only  come  to  purify  mankind.  Consciously  or 
unconsciously  Paul  connected  Jesus  with  the 
universal  ideal.  He  knew  that  Hebrew  liter- 
ature told  that  of  old,  in  time  of  impending 
calamity,  the  first-born  had  been  made  a 
burnt-offering  (2  K.  y.2y\  21:6;  Jere.  7:31; 
Ezek.  16:36;  Micah  6\J^\  that  this  seemed 
ordained  by  Nehemiah  (10:34-36),  that  Je- 
hoah  had  even  told  Abram  to  do  it,  and  that 
the  rite  was  still  practiced  in  Greece  (Pansan- 
ias  8:38).  Paul  perhaps  shared  the  belief  that 
the  world  was  about  to  be  destroyed,  and  may 
have  expected  Jesus  to  return  (i  Cor.  11 :26)  ; 
hence  some  stupendous  "sign''  was  to  be  looked 
for.  But  he  could  only  identify  the  crucified 
Jesus  with  current  and  ancient  cultus;  render- 
ing him  the  sacrifice;  the  great  step  forward 
being  the  association  of  him  with  a  new  Berith 
for  the  benefit  of  all  men;  the  sons  of  Noa 
(Mat.  24:27)  and  of  Nineveh  (16:4),  and  not 
an  absurd  restriction  to  the  sons  of  Abram ;  and 
this  because  it  was  the  common  ancestor  Adam 
who  had  sinned.  When  Paul  wrought  out 
this  broad  but  curious  conceit  he  raised  Chris- 
tianity from  a  little  Galilean  sect,  and  made 
it  the  heir  of  Mithra,  of  Dion-Isos,  Osiri,  of 
Adonis,  of  Baldur;  indeed,  of  all  the  pathetic 


400  EGYPT  AND  ISRAEL 

cults  from  the  Ganges  to  the  Rhine.  He  found 
in  the  Httle  he  knew  of  Jesus  a  sufficient  ideal, 
and  the  facts  of  his  life  were  of  small  account. 

14.  After  all,  however,  Paul's  structure 
is  based  on  ditheism.  He  recognizes  Satan  in 
so  many  words  (2  Cor.  11:14).  He  recog- 
nizes him  or  some  other  adverse  power  even 
more  when  God  is  required  to  offer  his  son  as 
a  propitiation,  as  Agamemnon  offers  Iphigenia, 
when  a  single  word  from  the  author  of  the 
universe  would  have  removed  sin.  This  posi- 
tion was  seen  to  be  illogical  for  monotheism; 
hence  this  painful  humiliation  of  the  Creator 
is  ascribed  to  love  of  men,  and  his  wish  to 
prove  it  to  them ;  a  proposition  which  still 
postulates  the  enormous  power  which  sways 
the  world  toward  sin. 

15.  Paul's  theory,  less  the  part  in  it  taken 
by  Adam,  was  early  embraced.  In  the  i  John 
(1:7;  4:9-10,  14)  it  is  fully  dwelt  on  as  an  act 
of  love  for  men  on  the  part  of  God.  It  appears 
in  the  Matthew  (26:28),  and  in  the  John  (i: 
29-36;  3:16-17),  where  Jesus  is  called  the 
"lamb"  (Heb.  Sah)  of  God;  and  the  Apoca- 
lypse amplifies  (5:6,  8,  12-13,  &c.).  The 
putative  Pauline  books,  Ephesians  (2:13),  Col- 
ossians  (1:14),  i  Thessalonians  (1:10;  5:10), 
and  I  Timothv   (1:15;  2:6)  have  it;  and  so 


EGYPT  AND  ISRAEL  401 

Hebrews  (2:9,  17)  and  i  Peter  (2:24).  The 
sacrifices  of  men  for  others  is  quite  com- 
mon; the  sacrifke  of  himself  for  men  by  a 
deity  or  demi-god  was  not  unusual;  and  these 
writings  readily  adopted  it;  but  none  of  them 
follow  Paul  in  his  extraordinary  and  astute 
effort  to  fix  the  guilt  on  Adam.  Sacred  writers 
could  conceive  of  individual  sins,  and  even  of 
national  ones;  and  at  one  time  it  is  said  all 
men  were  drowned  because  of  the  general  de- 
pravity; but  it  was  left  for  Paul  to  attach  to 
the  human  race  a  vicarious  suffering  because 
of  Adam,  and  to  grant  them  a  vicarious  bless- 
ing because  of  Jesus. 

16.  An  ordinary  sacrifice  or  offering  to 
Deity,  especially  of  one's  most  valuable  thing, 
was  and  is  thought  to  reconcile  or  appease 
him;  but  that  only  establishes  amicable  rela- 
tions of  the  suppliant  with  one  who  can  with- 
hold good  or  inflict  evil.  When,  however, 
Deity  is  conceived  of  as  good,  and  good  only, 
the  presence  of  Evil  in  the  world  must  seem  an 
influence  or  power  apart  from  and  hostile  to 
him  as  well  as  to  men.  Paul  showed  how 
the  story  of  Adam's  sin  was  the  quarrel  or 
alienation  of  mankind  from  God,  caused  by  or 
causing  the  intrusion  of  the  third  party  of  the 
triad,  and  that,  to  assist  men  to  purge  the 

26 


402  EGYPT  AND  ISRAEL 

world  of  this  third  party,  God  sent  here  his 
only  son  to  be  sacrificed.  This  implies  that 
God  cannot  abate  or  destroy  Evil  save  with 
the  help  of  man,  and  that  it  has  an  existence 
independent  of  him.  By  the  offering  of  his 
son  God  did  not  abolish  sin,  but  made  an  ad- 
vance toward  co-operation  with  men  against 
the  common  enemy;  which  co-operation  can 
only  be  had  by  a  "faith''  or  belief  that  Jesus 
was  the  divine  son,  and  that  he  was  sent  to 
die  and  did  die  in  order  to  remove  or  remit  the 
racial  curse  or  collective  sin  caused  by  Adam ; 
this  being  a  magnanimous  act  on  the  part  of 
Deity,  called  his  "love"  or  "grace." 

17.  But  Paul  went  further,  urging  that 
a  thorough  reconciliation  or  at-one-ment  with 
God  is  had  by  the  cutting  off  of  individual 
sins,  especially  called  "lusts  of  the  flesh";  a 
subject  which  the  political  trend  of  the  teach- 
ings of  Jesus  required  him  to  subordinate. 
Paul's  doctrines  therefore  demand,  not  only  the 
belief  in  Jesus  as  the  sacrifice  for  the  general 
curse,  but  also  a  sacrifice  of  the  natural  pro- 
pensities, called  the  carnal  nature,  as  a  response 
to  the  sacrifice  by  Deity  of  his  carnal  nature 
or  incarnation.  By  these  mutual  concessions 
or  sacrifices  Evil  can  be  overcome.  A  "God- 
man,"  or  meeting  of  the  divine  and  human  in 


EGYPT  AND  ISRAEL  403 

one  form,  is  the  appropriate  type  of  this  at- 
one-ment;  and  a  "good-man"  is  the  best  earthly 
representative  of  the  double  condition.  As  a 
guide  to  this  kind  of  life  Paul  specifies  many 
moral  and  social  obligations.  The  curious  his- 
toric dogma  and  the  expiation  of  it  are  thus 
knit  with  a  moral  code;  so  that  by  belief  in  a 
mystery  we  are  supposed  to  be  assisted  along 
a  path  of  good  to  ourselves  and  to  others,  since 
the  mystery  points  to  a  life  of  self-sacrifice; 
while  the  story  of  Adam's  disobedience,  by 
throwing  the  blame  of  the  introduction  of  sin 
upon  mankind,  should  cause  them  to  strive  the 
more  earnestly  not  to  sin  by  violating  priestly 
instruction. 

18.  And  this  explanation  or  dogma  has 
the  far-reaching  tendency  of  welding  together 
the  Jewish  and  Christian  historic  chains,  since 
a  teaching  from  the  former  of  a  doctrine  so 
wonderful  implies  other  such ;  and  hence  Chris- 
tianity is  freighted  with  much  that  both  ex- 
perience and  science  irreconcilably  antagonize ; 
nay,  with  atrocities  which  the  most  devout  zeal 
must  find  repulsive,  ordered  or  sanctioned  by 
an  ideal  of  Deity  wholly  at  variance  with  the 
generous  lessons  we  learn  from  Jesus.  Cer- 
tainly, it  must  be  said  that  it  is  the  prophetic 
books  which  are  the  greater  bond  of  the  two 


404  EGYPT  AND  ISRAEL 

religions  and  the  two  literatures,  and  that  is 
the  whole  theory  of  the  Gospels;  and  yet  we 
might,  but  for  Paul's  dogma  of  Adam's  sin, 
have  only  had  these  prophetic  books  as  sacred, 
and  the  historic  parts  as  mere  annals,  without 
religious  significance,  since  there  seems  a  large 
balance  of  reasoning  against  their  having  any. 


PART  11. 

[''It  ought  not  to  be  made  a  condition  of 
Salvation  to  believe  that  there  was  once  a  Man 
who  by  his  holiness  and  merit  gave  satisfaction 
for  himself  and  all  others;  for  of  this  the  Rea- 
son tells  us  nought;  but  it  is  the  duty  of  men 
universally  to  elevate  themselves  to  the  Ideal 
of  moral  perfection  deposited  in  the  Reason, 
and  to  obtain  moral  strength  by  the  contempla- 
tion of  this  Ideal.  Such  moral  faith  alone  is 
man  bound  to  exercise,  and  not  historic  faith." 
— Kant:  Die  Religion.'] 


CHAPTER  I 

THE  CURIOUS  NARRATIVE  OF  THE  CRUCIFIXION 

1.  The  execution  of  Jesus  Christ  had  not 
only  the  earnest  approbation  of  the  Jewish 
authorities,  but  of  the  population  at  Jerusalem. 
And  it  was  not  approval  only,  for  the  rancor 
displayed  toward  him  by  the  authorities  and 
the  populace  was  extreme.  In  demanding  his 
death,  'm...^r£ference~^0-  that  of  Bar- Abbas,  it 
is  clear  that  Jesus  had  exasperated  the  Jews 
more  than  if  he  had  committed  murder  or 
robbery,  or  raised  sedition, -as-  Bar- Abbas  was 
accused  of  one  or  the  other  of  these  crimes 
(comp.  Jere.  26:7-11;  38:4). 

2.  True,  one  must  allow  most  liberally, 
in  considering  the  incidents  of  his  life  and 
death,  for  the  desire  on  the  part  of  his  bio- 
graphers to  conform  these  incidents  to  texts  of 
the  Hebrew  scriptures;  and  hence  each  reader 
must  judge  for  himself  whether  he  is  being 
treated  to  facts  or  to  this  process  of  confor- 
mity or  fulfilment. 

3.  As   we  read,   his   trial   and  execution 


4o8  EGYPT  AND  ISRAEL 

were  attended  by  circumstances  of  rigor  and 
animosity.  That  he  was  scourged  (Isaiah  53: 
5,  "stripes''  or  Chahur-eh,  perhaps  "glorified'') 
was  certainly  a  part  incident  to  the  sentence, 
or  preliminary  to  the  act  of  crucifixion;  but 
he  was  taunted  and  mocked  and  insulted  (Ps. 
22:7-8;  Jere.  48:27),  and  even  "pierced"  (Ps. 
22:16;  Zech.  12:10)  with  nails  and  a  spear. 

4.  Pilate,  the  Roman  governor,  who  ex- 
amined Jesus  privately  (Jere.  38:14),  could 
not  understand  that  Jesus  was  guilty  of  any 
offense,  or  any  serious  offense,  and  certainly 
not  one  which  deserved  death;  but  he  allowed 
the  clamor  of  the  Judeans  to  overcome  his 
adjudgment  (Jere.  38:5).  The  Luke  supphes 
the  further  information  that  Herod  Antipas, 
tetrarch  of  Perea  and  Galilee,  also  examined 
Jesus,  without  condemning,  but  mocked  and 
derided  him,  and  The  Acts  (4:27)  sustains 
this;  and  Herod's  wish  to  see  Jesus  perform 
a  wonder  is  reconcilable  with  the  desire  he  had 
at  another  time  to  see  him  (Luke  8:9;  23:8), 
but  is  not  consistent  with  the  statement  made 
by  the  Pharisees  to  Jesus  (13:31)  that  Herod 
wished  to  kill  him.  When  before  Pilate  the 
Luke  and  the  John  both  say  some  colloquy  en- 
sued, but  the  Matthew  (27:14)  and  the  Mark 
(15:5)  say  he  stood  mute  save  as  to  one  ques- 


EGYPT  AND  ISRAEL  409 

tion  (Ps.  38:13;  Isaiah  53:7),  as  the  Luke  al- 
so says  he  was  mute  before  Herod. 

5.  No  person  save  Pilate  interfered  in  be- 
half of  Jesus,  or  even  displayed  moderation. 
It  has  been  suggested  that  Pilate  was  at  en- 
mity with  the  Jews  (Josephus,  '*Wars"  2:9), 
and  did  not  wish  to  oblige  them,  whatever  he 
may  have  thought  as  to  Jesus.  Another  per- 
son who  may  be  said  to  have  interfered  was 
a  man  who  was  with  Jesus  at  the  time  of  his 
arrest,  and  the  John  Gospel  tells  us  that  this 
was  Peter,  a  Galilean.  The  incident  of  Pilate's 
wife,  which  seems  to  have  caused  him  to  pro- 
nounce Jesus  a  righteous  man,  was  a  dream, 
and  is  told  only  by  the  Matthew. 

6.  But  the  Luke  (23 127)  says  a  multitude 
followed  Jesus  as  he  went  to  execution,  and 
also  women  who  "wailed  and  lamented  him," 
but  the  other  gospels  do  not  tell  this.  The 
John  says  that  John  and  the  mother  of  Jesus 
and  Mary  Magdelen,  with  two  other  women, 
were  by  the  cross  at  the  execution ;  but  this  is 
positively  contradicted  by  the  Matthew  (27: 
56)  and  the  Mark  (15:40),  which  say  Mary 
Magdalen  with  other  women  of  Galilee  were 
"afar  off,''  and  the  Luke  says  the  women  of 
Galilee  "stood  afar  off."  The  Luke  (23:48) 
further  says  "all  the  multitudes"  who  came  to 


4IO  EGYPT  AND  ISRAEL 

the  scene  "returned,  smiting  their  breasts."  In 
that  narrative  we  are  told  that  it  was  *'the 
women  that  followed  with  him  from  Galilee'' 
who  "stood  afar  off,"  with  "all  his  acquain- 
tances," but  it  is  not  stated  what  became  of 
the  "daughters  of  Jerusalem"  (Luke  23:28). 

7.  The  three  synoptics  agree  that  the 
centurion  was  agitated,  as  well  as  others,  and 
two  of  them  say  he  declared  Jesus  the  son  of 
God,  but  the  Luke  says  he  declared  Jesus  a 
righteous  man.  That  the  disciple  John  did 
not  write  the  John  Gospel  may  well  be  inferred 
from  the  fact  that  this  remarkable  confession 
is  omitted  from  it,  though  John  was  standing 
near  the  cross,  and  the  others  do  not  seem  to 
have  been  there,  but  the  confession  bore  no 
fruit  so  far  as  even  the  care  the  centurion 
might  have  taken  of  the  corpse  of  Jesus. 

8.  In  any  case  it  seems  that  Jesus  suf- 
fered with  the  consent  of  the  people  of  Jeru- 
salem; the  boisterous  consent  of  the  mass  of 
them ;  and  that  nought  he  had  done  or  said  had 
gained  him  a  single  friend  or  sympathizer 
there  who  had  the  courage  to  speak  in  his  be- 
half. In  the  several  incidents  of  his  arrest 
and  trial  and  execution,  not  a  single  Judean 
came  forward  to  help  him.  And  this  though 
a  few  days  before  he  had  raised  a  man  from 


EGYPT  AND  ISRAEL  411 


death  to  life  within  two  miles  of  the  town, 
according  to  the  john;  which  asserts  that  this 
prodigy  caused  many  Jews  to  believe  on  him 
(11:45;  12:9,  11),  and  even  the  priests  and 
Pharisees  to  acknowledge  his  miraculous  power 
(11:47).  On  the  contrary  the  Matthew  and 
Mark  and  Luke  tell  of  the  mocking  and  reviling 
of  the  spectators  while  he  was  suffering,  and 
the  Luke  adds  that  the  soldiers  joined  in  this. 
That  lots  were  cast  for  his  garments  (Ps.  22: 
18)  all  the  gospels  agree.  Even  the  thieves 
crucified  with  him,  in  due  accord  with  the 
Jeremiah  (48:27),  taunted  him,  for  the  aver- 
ment that  one  of  them  repented  or  remonstrated 
with  the  other,  made  by  the  Luke,  cannot  be 
taken  against  the  silence  of  the  John  and  the 
assertion  of  the  Matthew  (27:44)  and  the 
Mark  (15:32)  that  both  reviled  him;  but  in 
the  Genesis  (40:13-14)  Joseph  asks  the  Ma- 
Shek-ah  to  remember  him  when  he  goes  unto 
Pharaoh. 

9.  Jesus  was  buried  very  privately,  and 
by  one  man,  though  the  John  musters  another 
man  for  the  occasion;  but  both  were  perhaps 
rich  (Isaiah  53:9)  for  that  was  the  require- 
ment. And  this  statement  of  his  burial  is  in 
strange  contrast  with  that  of  Stephen,  shortly 
after,  for  he,  though  murdered  by  a  maddened 


412  EGYPT  AND  ISRAEL 

populace,  was  ''buried  by  devout  men,"  who, 
there  in  Jerusalem,  ''made  great  lament  over 
him"  (The  Acts  8:2)  ;  and  this  though  Stephen 
had  no  fame  as  "prophet,"  had  not  raised  the 
dead,  nor  walked  on  water,  or  been  acknowl- 
edged by  a  voice  from  the  sky  as  the  son  of 
God,  or  had  his  death  been  signalized  by  earth- 
quakes, unnatural  darkness,  risings  of  the 
saints,  &c. ;  so  that  Jesus  must  have  been  con- 
sidered in  a  very  odious  aspect  as  compared 
with  Stephen,  though  certainly  the  heavens 
opened  at  the  death  of  the  latter.  \  The  fear  of 
seeming  to  be  in  open  sympathy  with  Jesus 
probably  kept  his  timid  disciples  away  from 
the  cross  and  from  attention  to  his  dead  body, 
and  yet  a  few  days  later  the  Luke  (24:53) 
says  they  were  continually  in  the  temple  prais- 
ing God.  Surely  such  prodigies  as  occurred  at 
the  death  of  Jesus,  when  Earth  quaked  and 
rocks  were  rent  (i  K.  19:11),  when  the  dead 
came  out  of  their  graves  (Dan.  12:2),  and  the 
"veil"  or  Ma-Sach  of  the  temple  was  torn 
(Isaiah  22:8),  culminating  in  the  admission  of 
the  centurion  that  this  was  the  Son  of  God, 
would  seem  sufficient  to  bring  out  the  entire 
population  of  the  awe-stricken  town  to  the 
burial,  and  that  his  tomb  would  instantly  have 
been  thronged  by  devotees.     Even  fear  could 


EGYPT  AND  ISRAEL  413 

not  have  prevented  this,  for  it  seems  the  chief 
priests  and  Pharisees  ''feared  the  multitude" 
(Mat.  21  '.46) .  But  during  the  succeeding  night 
and  the  following  day,  and  the  second  night, 
no  one,  not  even  his  mother,  nor  the  women 
who  saw  him  buried,  seems  to  have  gone  to  his 
grave,  even  though  the  Mosaic  law  (Deut.  21 : 
22-23)  required  that  anyone  ''hanged  on  a 
tree"  should  be  buried  the  same  day.  The 
prodigies  were  the  most  wondrous  in  the  his- 
tory of  the  world,  if  we  take  them  as  related 
in  the  Matthew,  but  they  seem  to  have  left  no 
impression  on  the  spectators  that  resulted  in 
any  action  on  their  part,  and  the  Luke  says 
they  went  back  beating  their  breasts,  while  the 
Matthew  (27:63)  says  the  next  day  the  Jewish 
authorities  called  Jesus  a  "deceiver"  and  had 
a  guard  set  to  watch  the  body  from  being 
stolen.  But  what  could  be  expected  of  the 
multitude  who  passed  through  this  frightful 
experience  when  his  disciples,  who  had  seen 
him  do  the  most  wondrous  things,  and  who 
had  repeatedly  avowed  their  belief  in  his 
divinity  or  divine  mission,  at  his  arrest,  "all 
forsook  him  and  fled?"  (Mat.  26:56;  Mark 
14:50);  nor  did  they  even  attend  his  burial; 
and  hence  one  is  driven  to  conclude  that  they 
did  not  know  of  his  miracles  and  prodigies,  and 


414  EGYPT  AND  ISRAEL 

did  not  believe  on  him,  or  else  that  they  were 
differently  constituted  from  any  sort  of  hu- 
manity that  now  exists. 

lo.  It  is  quite  natural  for  the  intelligent 
to  doubt  the  account  of  the  nativity  of  Jesus 
as  told  in  the  Matthew  and  the  Luke,  and 
nowhere  else  alluded  to  in  the  New  Testament. 
Marvelous  accounts  of  the  birth  of  Buddha, 
Zeus,  Apollo,  Shemuel,  Mosheh,  and  others, 
prepare  one  for  that  of  Jesus.  Is  it  not  like- 
wise probable  that  the  pathetic  incidents  of  the 
Crucifixion,  nowhere  referred  to  in  the  New 
Testament  outside  the  Gospels,  should  pro- 
ceed from  the  pious  design  to  conform  these 
to  the  appropriate  passages  at  hand  in  the 
Hebrew  Scriptures  ?  Pathetic  stories  were  told 
of  the  death  of  Osiri,  Adonis,  Heracles,  Prom- 
etheos,  Abeshalom,  and  others.  Morbid  de- 
votion exists  upon  pathos. 


CHAPTER  II 

WHAT  WAS  THE  OFFENSE  OF  JESUS? 

I.  The  incidents  of  the  Crucifixion,  so 
heartless,  so  inhuman,  so  opposite  to  social  ex- 
periences save  in  the  most  fanatical  periods, 
can  scarcely  be  reconciled  with  other  events  of 
contemporary  annals,  unless,  indeed,  Jesus  pur- 
sued a  career  of  which  we  have  not  all  the  par- 
ticulars. Thus,  when,  shortly  after,  Peter 
cured  a  lame  man  in  the  streets  of  Jeru- 
salem, the  incident  is  said  to  have  so  en- 
deared him  to  the  populace  that  it  was  a 
guarantee  of  protection  to  him  from  the 
authorities,  and  to  his  companion  John  also 
(The  Acts  4:21).  This  result  cannot  be  as- 
signed to  an  increase  of  the  number  of  Chris- 
tians, or  Galileans  as  they  were  called,  as  we 
see  that  Stephen  was  stoned  a  little  later;  but 
it  attests  the  appreciation  of  the  populace  of 
such  a  benefactor.  And  at  Lystra,  in  Ly- 
caonia,  when  Paul  cured  a  cripple  there,  a 
few  years  later,  the  populace  at  once  hailed 
both  him  and  his  companion  as  "gods,"  and 


41 6  EGYPT  AND  ISRAEL 

even  against  the  protests  of  the  two  could 
barely  be  restrained  from  offering  to  them 
sacrifices  as  Jupiter  and  Hermes  (The  Acts 
14:18-43).  The  cure  by  Peter  engrosses  the 
space  of  twenty-six  verses  of  one  chapter  and 
almost  as  many  of  another  to  tell  of  it  and  of 
its  popular  effects.  The  Luke,  which  some 
suppose  was  written  by  the  same  author,  and 
which  alone  records  the  raising  from  death  by 
Jesus  of  the  boy  at  Nain,  appropriates  only 
seven  verses  to  that  stretch  of  superhuman 
power  (7:11-17),  and  scarcely  more  to  the 
resurrection  of  the  daughter  of  Jairus  (8:41). 
2.  More  strange  than  the  wonder-working 
itself  is  the  fact  that  the  miracles  of  Jesus 
seem  to  have  left  no  permanent  impression 
upon  anybody  who  saw  them.  The  considerate 
are  bound  to  ask,  why  did  the  cure  of  a  single 
cripple  suffice  to  protect  and  popularize  Peter 
and  apotheosize  Paul  when  the  giving  of  life 
to  three  corpses,  the  walking  on  water,  the 
voices  of  recognition  from  the  sky,  &c.,  &c.,  did 
not  suffice  to  save  Jesus  from  the  most  igno- 
minious death?  or  to  lead  a  single  follower  to 
stand  by  him  in  his  last  hour  ?  Why  were  not 
the  wondrous  incidents  and  works  of  Jesus 
remembered  by  some  one  or  more  of  the  mul- 
titude who  attended  the  Passover,  and  pleaded 


•  EGYPT  AND  ISRAEL  417 

at  his  trial?  These  miracles  and  prodigies  all 
occurred  within  a  year  or  two  before,  and  of 
some  of  them  it  is  said  the  fame  of  it  had  gone 
forth  into  all  the  land  (Mat.  9:25;  Luke  7:17), 
throughout  all  Syria  (Mat.  4:24),  &c.  In  the 
Luke  (2:17)  we  are  told  that  the  wonders 
even  of  his  birth  were  known  abroad,  and  it 
also  tells  us  (2:47)  ^  curious  and  isolated 
story  of  Jesus  astonishing  the  Sanhedrin  by 
his  precocious  wisdom.  Indeed,  the  restoration 
of  life  to  Lazarus,  after  his  carcase  had  put- 
refied, which  no  one  save  the  author  of  the 
John  has  mustered  courage  to  relate,  had  oc- 
curred at  Beth-Any,  about  two  miles  away, 
only  a  little  while  before,  and  we  are  told  that 
this  most  remarkable  exercise  of  the  "signs'* 
of  his  thaum-urgic  power  was  known  to  "much 
people,''  and  had  led  many  to  believe  on  him 
(John  12:9-11);  yet  even  here  no  one  came 
forward  when  Jesus  was  arrested  to  plead  this 
extraordinary  story  in  behalf  of  Jesus ;  no,  not 
even  the  ungrateful  Lazarus  himself.  It  must 
seem,  to  those  few  who  think,  that  the  people 
who  were  present  at  the  resuscitation  of  the 
corpse  of  Lazarus,  and  which  people  shortly 
before,  at  the  time  of  Jesus's  entry  into  Jeru- 
salem, had  borne  witness  to  the  miracle  (John 
12:17),  would  have  been  clamorous  to  save 

27 


4i8  EGYPT  AND  ISRAEL 

Jesus  from  death;  but  they  did  not  appear. 
Neither  came  Jairus  to  testify  or  interpose, 
though  a  "ruler  of  the  synagogue"  (perhaps  at 
Capernaum),  who  surely  was  at  the  Passover, 
and  who  could  have  proven  by  others  as  well 
as  himself  the  signal  triumph  over  nature 
which  Jesus  had  wrought  in  the  case  of  his 
daughter.  Likewise  recreant  were  the  many 
blind  and  lame  and  cured  demoniacs,  and  the 
thousands  who  fed  on  the  invisible  bread  and 
fish  (2  K.  4:42-44),  and  from  w^hom  he  with- 
drew when  he  saw  they  were  about  "to  make 
him  king"  (John  6:15),  for  many  of  these 
must  have  been  at  the  Passover  at  Jerusalem, 
which  the  Greek  writer  of  the  John  wrongly 
supposes  could  be  observed  on  Lake  Galilee 
(6:1-4),  but  which  always  brought  multitudes 
to  Jerusalem. 

3.  That  there  was  some  degree  of  moder- 
ation and  humanity  among  the  Jewish  author- 
ities appears  quite  forcibly  shortly  after  the 
Crucifixion.  We  learn  that  the  disciples  were 
seized  upon  for  "filling"  Jerusalem  with  the 
assertion  that  Jesus  had  risen  from  the  dead 
after  he  had  been  condemned  and  executed, 
and  also  for  saying  that  he  was  the  Christ. 
Jesus  himself  is  not  supposed  to  have  advanced 
his  claims  further  than  this,  nor  well  could 


EGYPT  AND  ISRAEL  419 

(Mat.  26;  63-66),  and  in  his  case  such  claim 
rendered  him  "worthy  of  death."  But,  in  be- 
half of  the  arrested  disciples,  arose  one  of  the 
wisest  of  the  Jews,  Gamaliel,  and  spoke  gems 
of  counsel,  which  '*on  the  outstretched  fore- 
finger of  all  time  should  sparkle  forever" ;  and 
he  prevailed,  for  the  disciples  were  merely 
beaten  and  then  discharged  (The  Acts  5  133- 
42).  If  his  wise  and  noble  words  could  be 
advanced  to  shield  the  zealous  disciples  for 
proclaiming  that  one  who  had  been  condemned 
and  executed  by  the  authorities  was  the  Christ, 
and  that  he  was  yet  alive,  surely  the  offences 
for  which  Jesus  suffered,  without  a  friendly 
voice,  must  have  been  more  exasperating  than 
the  Gospels  disclose.  It  is  true  that  Stephen 
was  stoned  a  while  after,  but  he  was  denoun- 
cing the  authorities  and  their  ancestors  ai- 
"betrayers  and  murderers,"  and  in  much  the 
spirit  of  the  violent  speech  of  Jesus  in  the  23rd 
chapter  of  the  Matthew.  Howbeit,  this  same 
Gamaliel  was  perhaps  present  at  the  trial  of 
Jesus,  but  raised  no  voice  in  his  defense.  "All 
the  chief-priests  and  elders  took  counsel  against 
Jesus  to  put  him  to  death"  (Mat.  27:1). 

4.  It  might  be  urged  that  the  trial  and 
execution  of  Jesus  were  somewhat  hurried,  and 
took  place  during  the  exercises  of  an  observ- 


420  EGYPT  AND  ISRAEL 

ance  which  in  that  time  drew  "an  innumerable 
multitude"  (Josephus,  Antiq.  17:9)  to  Jeru- 
salem; and  these  facts  might  account  for  the 
absence  of  popular  demonstrations,  or  even 
private  intercessions,  in  his  behalf.  But  the 
statements  do  not  sustain  this  position.  "A 
great  multitude"  (Mat.  26:47;  Mark  14:43), 
or  at  least  ''a  multitude"  (Luke  22:47),  wit- 
nessed his  arrest;  and  "the  chief-priests  and 
the  elders  and  all  the  council"  (Mat.  26:59) 
sat  together  at  his  trial.  ''A  multitude"  were 
present  when  he  was  examined  by  Pilate  (Mat. 
27:20,  24;  Mark  15:8;  Luke  23:13);  and  ''a 
great  multitude  of  the  people  (Luke  23:27) 
and  "all  his  acquaintance"  (Luke  23:49)  were 
at  the  place  of  execution.  The  proceedings 
were,  as  Paul  assures  us,  "not  done  in  a  cor- 
ner" (The  Acts  26:26),  though  unnatural 
darkness,  great  earth-quakes,  bursting  rocks, 
and  dead  saints  "appearing  to  many,"  failed 
to  impress  this  worthy  at  the  time.  But  "all 
the  people"  were  willing  for  the  blood  of  Jesus 
to  be  on  their  heads ;  "all"  said  to  Pilate  "Let 
him  be  crucified"  (Mat.  27:25,  22).  And  the 
rage  of  the  populace,  and  their  conduct,  is  not 
easily  understood  if  they  knew  aught  of  the 
miracles  he  did,  for  the  most  simple  must  then 
have  considered  that  one  who  could  heal  dis- 


EGYPT  AND  ISRAEL  421 

eases  and  raise  the  dead  could  not  be  pained 
by  stripes  and  wounds,  and  that  if  he  could 
restore  Hfe  to  others  he  could  restore  life  to 
himself  if  he  was  put  to  death. 

5.  But  the  salient  fact  is  to  be  borne  in 
mind  that  neither  the  signs  and  prodigies 
wrought  by  or  in  behalf  of  Jesus,  nor  the  ex- 
traordinary incidents  of  his  birth  and  at  his 
baptism,  nor  the  recognition  of  him  as  Meshia^'h 
by  the  mighty  John,  availed  Jesus  aught,  nor  r^ 

were  even  mentioned,  in  his  defense.  Yet  the 
restoration  of  vitality  to  a  corpse  was  not  a 
common  occurrence  even  in  that  land  of  the 
marvelous;  nor  the  healing  of  the  blind  (John 
10:32)  ;  nor  did  a  star  usually  preside  over  the 
cradle  of  a  child,  and  no  voice  from  Heaven 
was  ever  before  known  to  claim  a  man  as  the 
son  of  God  (Mark  i:ii;  Mat.  3:17;  Luke  3: 
22).  It  is  safe  to  say  that,  in  this  day,  in  no 
country  of  Earth  could  any  man  be  subjected  to 
a  cruel  and  shameful  death  who  had  raised  a 
dead  body  to  life,  no  matter  what  doctrines  that 
man  might  teach  or  what  personal  pretensions 
he  might  advance  that  were  not  subversive  of 
law  and  order.  Nay,  from  the  cure  of  cripples 
by  Peter  at  Jerusalem  and  by  Paul  at  Lystra, 
in  that  very  time,  it  must  seem  that  the  people 
of  that  age  were  not  insensible  to  the  merits 


422  EGYPT  AND  ISRAEL 

of  wonder-workers.  Yet  we  are  left  with  the 
problem  that,  conceding  all  the  wondrous  state- 
ments of  the  life  of  Jesus,  known  as  they  were 
(John  11:48;  12:17-19),  what  enormity  could 
he  have  been  supposed  to  have  committed 
which  drew  on  him  such  popular  and  official 
wrath?  Elsewise,  given  this  wrath  and  pop- 
ular fury,  what  must  have  been  thought  by 
that  people  of  these  claims  of  his  divinity  and 
miraculous  power  occurring  there  in  their 
midst?  And  yet  the  John  (11:47-57)  would 
have  us  believe  that  the  raising  of  Lazarus 
was  the  action  for  which  the  civic  and  religious 
authorities  sought  to  kill  Jesus,  and  even 
Lazarus  (12:10). 


CHAPTER  III 

THE  SILENCE  OF  PAUL  AS  TO  THE  LIFE  OF  JESUS 

1.  That  the  wonderful  things  done  by 
Jesus  and  told  of  him  were  not  urged  by  any- 
one to  save  him  from  swift  condemnation  and 
the  most  cruel  death  is  inexplicable.  Equally 
so  is  the  silence  of  the  writers  of  the  New 
Testament  espistles  as  to  these  statements  of 
his  "signs/' 

2.  There  is  no  doubt  in  the  opinion  of  any 
critic  that  Paul  wrote  certain  of  the  epistles 
ascribed  to  him.  That  of  Romans,  the  two 
Corinthians,  and  Galatians  are  the  four  which 
are  thus  free  from  all  suspicion.  The  Philip- 
plans  and  the  two  Thessalonians  are  generally 
admitted  by  scholars  to  be  his.  These  are  cer- 
tainly the  earliest  of  the  New  Testament 
canon;  almost  certainly  they  antedate  the  four 
gospels.  In  not  one  of  these  epistles,  or  any 
of  the  fourteen  ascribed  to  Paul,  do  we  hear 
a  single  word  concerning  the  annunciation,  or 
of  Mary,  or  of  the  voice  and  the  dove  at  the 
baptism,  or  of  Lazarus  and  the  boy  of  Nain 
and  the  daughter  of  Jairus. 


424  EGYPT  AND  ISRAEL 

3.  In  the  case  of  Paul  this  profound 
silence  is  the  more  perplexing  for  that  he  was 
reared  and  educated  at  Jerusalem  (The  Acts 
22:3;  26:4-5).  He  consented  to  the  stoning 
of  Stephen  (8:1).  It  is  more  than  probable 
that  he  was  at  the  Passover,  about  the  year 
30,  when  Jesus  was  executed.  More  than  this, 
Paul  had  probably  seen  Jesus  ( i  Cor.  9 :  i ;  2 
Cor.  5:16).  From  his  lips  Paul  had  doubtless 
heard  the  beautiful  saying  which  is  nowhere 
cited  save  in  The  Acts  (20:35)  that  "It  is 
more  blessed  to  give  than  to  receive."  Paul 
might  possibly  omit  the  wondrous  incidents  of 
the  career  of  Jesus  when  speaking  at  Jerusalem 
or  to  the  Jews,  but  how  could  he  omit  these 
in  his  writings  to  the  Gentiles  ?  The  populace 
at  Lystra  was  anxious  to  worship  Paul  for 
merely  curing  a  cripple;  those  at  Melita  said 
he  was  a  god  because  he  was  not  killed  by  a 
serpent  (The  Acts  28:6);  those  at  Ephesus 
found  full  efficacy  in  apparel  worn  by  him  (19: 
12)  ;  yet  Paul  never  once  relates,  in  letter  or 
sermon,  the  wonders  Jesus  wrought  or  that 
were  wrought  for  him,  which,  it  must  seem 
from  Paul's  own  experience,  would  most  easily 
have  brought  these  peoples  to  a  realization  of 
the  divine  nature  of  his  master. 

4.  On  the  contrary,  it  was  not  these  events 


EGYPT  AND  ISRAEL  425 

and  incidents  that  Paul  relied  on,  asserted,  or 
maintained.  He  never  once  cites  any  sign  or 
wonder  wrought  by  or  for  Jesus.  Paul  speaks 
of  or  alludes  to,  more  than  once,  his  own 
thaumaturgy  (2  Cor.  12:12),  but  positively 
refuses  to  discuss  any  save  those  "signs" 
wrought  through  himself  by  the  help  of  Jesus 
(Rom.  15:18-19).  If  any  controversy  or  re- 
port was  current  in  his  day,  as  to  the  miracles 
worked  by  Jesus,  Paul  had  no  contention  as  to 
them,  nor  ever  mentions  them.  It  was  for 
touching  the  resurrection  of  the  dead,  both  the 
just  and  the  unjust,  that  he  was  called  in  ques- 
tion by  the  Jews  (The  Acts,  23:6;  24:15-21) ; 
or  for  declaring  that  Jesus  was  arisen  (25: 
19) ;  or  for  urging  the  Jews  to  repentance 
and  good  works  (26:23);  or  for  teaching 
that  "the  Hope  of  Israel''  was  extended  to 
the  Gentiles  (28:20,  28).  "li  Christ  be  not 
risen,"  he  declared,  "our  preaching  is  vain" 
(i  Cor.  15:14);  and  within  eleven  verses 
he  formulates  his  whole  creed  of  salvation 
and  all  the  gospel  he  taught  (i  Cor.  15:1- 
11);  and  in  this  there  is  the  central  assertion 
of  the  physical  revivification  of  Jesus  as  the 
seal  of  his  divinity  (Rom.  i  :4),  as  well  as  evi- 
dence of  the  bliss  or  woe  in  the  physical  na- 
ture that  would  attach  to  mankind  after  death. 


426  EGYPT  AND  ISRAEL 

PauFs  epistles  were  doubtless  written  between 
A.  D.  50  and  60;  about  which  latter  year  he 
was  sent  to  Rome;  and  scarcely  any  scholar 
pretends  that  the  four  gospels  as  we  now  have 
them  were  composed  so  early  as  that.  Paul's 
creed  was  therefore  the  first  or  orginal  written 
creed  of  Christianity. 

5.  Indeed,  it  might  seem  that  Paul  had 
heard  of  the  signs  and  wonders  which  had  be- 
gun to  form  as  an  aureole  around  Jesus,  and 
in  this  light  we  may  understand  his  clear 
declaration  that  he  "will  not  dare  to  speak  of 
any  things  save  those  which  Christ  wrought 
through  him,''  and  that  he  has  his  glorifying 
in  Christ  Jesus  "in  things  pertaining  to  God'' 
(Rom.  15  :i7-i8)  ;  not  those  pertaining  to  men, 
such  as  raising  dead  folk,  curing  demoniacs, 
healing  cripples,  and  the  like.  This  seems  a 
protest,  when  coupled  with  his  silence  as  to  the 
miracles,  &c.,  against  the  stories  of  prodigies 
which  were  being  related  about  Jesus,  and 
might  seem  a  repudiation  of  them. 

6.  But  the  authorships  of  all  the  books  of 
the  New  Testament  are  disputed  or  not  sub- 
stantiated save  the  seven  as  aforesaid  which 
are  conceded  to  Paul.  From  the  main  point  of 
view  it  is  better  that  these  other  books  should 
not   have   been   written   bv   those   who   knew 


EGYPT  AND  ISRAEL  427 

Jesus  and  were  associated  with  him,  and  who 
were  familiar  with  the  incidents  of  his  Hfe, 
than  that  they  should,  have  been  written  by 
those  who  knew  him,  and  knew  the  incidents, 
yet  remained  silent  as  to  them.  Thus,  if  we 
say  that  James  and  Jude,  John  and  Peter, 
wrote  the  epistles  attributed  to  them,  ^their 
silence  is  even  more  perplexing  than  that  of 
Paul.  The  four  were  the  close  friends  of  Jesus ; 
James  and  Jude  being  his  brothers.  Peter  had 
seen  Jesus  walk  on  the  sea  (Mat.  14:28-29); 
he  and  John,  with  James  the  son  of  Zebedee, 
were  witnesses  of  the  revivification  of  the 
daughter  of  Jairus  (Mark  5:37-40;  Luke  8: 
51*)  ;  and  the  same  three  witnessed  the  trans- 
figuration, saw  Moses  and  Elijah  conversing 
with  Jesus,  and  heard  the  voice  out  of  the 
cloud  which  said  "This  is  my  beloved  Son" 
(Mat.  17:1-13;  Mark  9:2-13;  Luke  9:28-36). 
More  than  this,  James  and  Jude,  to  whom  cer- 
tain epistles  are  attributed,  as  brothers  of 
Jesus,  though  never  perhaps  his  followers 
(John  7:5),  must  have  been  familiar  with  the 
events  of  his  birth  and  works,  and  the  marvels 
which  attended  his  death.     Yet  in  neither  the 


*  "Put  them  all  out"  is  an  interpolation  of  lyuke  8;  54, 
omitted  in  the  Revised  Kdition.  lyuke's  interpolator  seems  to 
have  followed  2  Kgs.  4:33. 


428  EGYPT  AND  ISRAEL 

epistle  of  James,  nor  that  of  Jude,  or  i  Peter, 
or  the  three  of  John,  or  in  the  Apocalypse  by 
John,  is  there  any  allusion  to  the  nativity  or 
the  miracles,  or  any  event  in  the  career  of 
Jesus.  In  2  Peter  we  have  only  one  of  these 
(i:i6-i8),  extracted  doubtless  from  writings 
whicl^  had  become  "Scriptures''  (3:16),  per- 
haps a  century  after  "the  fathers  fell  asleep" 
(2:4),  and  when  Christ's  second  coming  and 
"the  last  days"  were  so  discounted  as  to  require 
new  arguments  (2:8-9);  ^^^  Origen  in  the 
third  century  is  the  first  who  refers  to  2  Peter, 
pronouncing  it  "doubtful." 

7.  In  "The  Acts"  Peter  is  said  to  have 
declared  that  Jesus  wrought  many  works  and 
mighty  wonders  and  signs  (2:22) ;  or,  as  put 
in  another  place  (10:38),  went  about  doing 
good  and  healing  demoniacs ;  and  by  using  the 
word  "powers"  Paul  may  also  more  than  once 
seem  to  refer  to  these;  but  there  is  no  specific 
mention  of  any  miracle  performed  by  Jesus  in 
the  New  Testament  apart  from  the  four 
gospels. 

8.  It  may  be  urged  that  the  epistles  are 
admonitory  and  exhortatory;  pastoral;  stim- 
ulating faith  in  facts  already  known  to  all 
Christians,  if  not  to  all  the  world.  This  view 
is  not,  however,  supported  by  the  recapitula- 


EGYPT  AND  ISRAEL  429 

tion  of  ancient  history  set  forth  in  the  nth 
chapter  of  Hebrews;  or  by  the  speeches  of 
Stephen  and  Peter  and  Paul  in  The  Acts;  by 
Paul's  several  reports  of  his  own  history;  all 
of  which  set  forth  more  or  less  the  exploits  of 
ancient  or  new  heroes  and  saints;  statements 
which  must  have  been  familiar  to  the  Jews 
to  whom  they  were  told.  The  single  earthly 
achievement  of  Jesus,  claimed  for  him  in  these 
speeches,  save  those  ascribed  to  Peter,  or  in 
any  of  the  epistles,  is  that  he  had  arisen  from 
the  tomb;  a  doctrine  which  seems  to  have 
originated  in  Ps.  16:10,  where  ''thy  ''Hasid'' 
was  not  to  see  Sha^'h-ath.  This  averment  is 
made  frequently;  insomuch  that  it  is  the  more 
remarkable  that  the  assertion  is  lacking  that 
he  had  raised  up  others  from  the  dead;  par- 
ticularly as,  though  it  may  have  been  known 
to  the  Jews,  his  "power"  in  this  respect  could 
not  have  been  known  to  the  Gentiles  unless 
preached  by  the  apostles.  Indeed,  to  din  into 
the  ears  of  the  Jews  that  Jesus  had  arisen, 
after  they  had  condemned  and  executed  him, 
never  failed  to  exasperate  them;  whereas,  had 
they  been  merely  reminded  of  the  humane 
deeds  and  lofty  logia  of  Jesus,  the  effect  on 
them  might  have  been  more  persuasive.  Cer- 
tainly this  latter  would  be  the  method  of  a 


430  EGYPT  AND  ISRAEL 

prudent  evangelist   who  at  this  day  sought 
converts  among  the  Jews. 

9.  Besides,  that  was  an  age  when  achieve- 
ments in  the  unnatural  or  supernatural  were 
readily  accredited  to  holy  and  even  to  prom- 
inent men,  and  were  easily  believed  by  the  mul- 
titude. Tacitus,  Josephus,  Plutarch,  Suetonius, 
and  other  cultivated  persons,  who  lived  about 
that  time,  had  faith  in  or  at  least  recorded 
prodigies  and  magical  works.  And  a  theology 
which  depended  so  much  as  that  of  Christianity 
on  the  merits  of  one  personage  must  neces- 
sarily have  its  full  share  of  these.  But  it  is 
curious  to  note  that  in  its  very  earliest  stage 
of  propagation  the  averment  of  them  in  the 
case  of  Jesus  is  absent  from  writings  which 
came  from  or  are  accredited  to  those  who  were 
closest  to  him,  and  found  only  in  later  accounts 
by  gospel  authors  whose  names  are  wholly 
supposititious.  As  for  Paul  it  might  appear 
from  his  own  ardent  avowal  that  had  he  ever 
heard  of  these  prodigies  done  for  Jesus  and  by 
him  he  (Paul)  would  not  have  hesitated  to  use 
them  for  the  greater  glory  of  God  (Rom.  3: 
7-8)  ;  and  his  silence  about  them  comes  with 
the  force  of  absolute  denial. 


CHAPTER  IV 

THE  SILENCE  OF  JESUS  AS  TO  HIS  BIRTH 

1.  To  these  facts  must  be  added  the  silence 
of  Jesus  himself  touching  the  wonders  of  his 
birth  and  baptism;  to  say  naught  of  the  silence 
of  his  mother,  and  that  of  the  people  of  Naza- 
reth and  Beth-Le^'hem.  Jesus  never  once 
refers  to  any  of  the  glorious  incidents  recorded 
in  the  first  two  chapters  of  the  Matthew  and 
the  Luke.  It  does  not  appear  that  he  ever 
visited  Beth-Le4iem.  Even  the  humble  mother 
who  bore  him,  who  had  been  distinguished  by 
Almighty  God,  Creator  of  the  Universes,  above 
all  the  mortals  of  this  world,  is  spoken  to  or 
treated  by  her  divine  son  with  austerity,  if  not 
rudeness  (Mat.  12:46-50;  Mark  3:31-35;  Luke 
8:19-21;  John  2:4;  19:25-27),  on  every  oc- 
casion of  their  recorded  meetings. 

2.  And  why  should  Jesus  be  dumb  as  to 
the  annunciation  and  nativity?  Was  it  pos- 
sible for  him  not  to  have  known  of  them  ?  He 
even  fails  to  assert  them  when  at  Jerusalem 
his  influence  or  usefulness  was  sought  to  be 


432  EGYPT  AND  ISRAEL 

destroyed  by  their  terming  him  a  Samaritan 
(John  8 148) .  His  mother  had  ''pondered  them 
in  her  heart''  (Luke  2:19),  and  surely  she 
could  not  have  withheld  from  him  the  knowl- 
edge of  the  visit  of  angels  to  her,  or  the 
obesiance  and  gifts  of  the  wise  men  to  his 
cradle.  If,  indeed,  it  were  at  all  probable  that 
she  failed  to  supply  him  with  this  information, 
some  surviving  shepherd  at  Beth-Le^'hem,  had 
Jesus  gone  there,  must  have  been  fully  as 
communicative  of  what  wonders  had  been  seen 
and  heard  at  his  birth  as  the  shepherds  were 
to  others  at  the  time  (Luke  2:17-18).  It  can- 
not be  that  the  authors  of  the  Matthew  and 
Luke  could  know  of  these  amazing  occurrences, 
and  Jesus  not  know,  and  certainly  their  ac- 
counts are  too  widely  variant  for  him  to  have 
told  more  than  one  of  them.  But  no  one  ever 
mentions  the  subject  to  him,  and  he  never 
mentions  a  syllable  of  it  to  his  audiences  or 
to  his  followers;  no,  not  even  to  the  beloved 
disciple,  if  we  are  to  ascribe  the  John  Gospel 
to  him,  for  the  dead  silence  of  that  treatise, 
like  that  of  the  Mark,  shows  that  neither  of 
the  writers  thereof  could  have  heard,  and  then 
omitted,  the  most  signal  evidences  of  their 
master's  divinity.  This  would  be  the  more 
notable    as    to    John,    if   he    wrote   the   John 


EGYPT  AND  ISRAEL  433 

Gospel,  since  the  mother  of  Jesus,  after  his 
death,  dwelt  with  John  (John  19:27),  and  was 
more  likely  to  ''ponder  them  in  her  heart''  and 
relate  them  after  the  marvelous  terrors  of  the 
Crucifixion  and  Resurrection  of  her  son  had 
confirmed  or  illustrated  them.  At  the  return 
from  the  Ascension,  when  she  and  her  other 
sons  were  present  (The  Acts  1 114),  and  when 
the  mystery  was  fulfilled  and  crowned,  an 
occasion  was  offered  highly  suitable  for  her 
to  have  told  the  origin  of  that  one  in  whose 
name  the  assemblage  had  met;  yet  she  pre- 
served her  peace;  so  that  it  may  be  she  did 
not  even  tell  her  son  Jesus  or  the  disciple  he 
loved;  in  which  case  it  cannot  be  that  the 
authors  of  the  Matthew  and  the  Luke  got  their 
variant  narratives  from  her. 

3.  Why  Jesus  failed  to  avail  himself  of  the 
marvels  of  his  birth,  if  he  knew  them,  may  be 
due  to  his  meekness  or  modesty;  though  this 
view  is  not  compatible  with  assertions  he  made 
of  himself.  But  as  the  story  of  his  birth  has 
been  of  such  immense  value  to  the  Church  for 
eighteen  centuries,  as  it  has  been  so  efficacious 
in  its  appeal  to  human  admiration  and  sym- 
pathy ever  since  it  was  promulgated,  it  would 
seem  that  he  could  have  used  it  to  great  ad- 
vantage in  his  own  preaching.     It  cannot  be 

28 


434  EGYPT  AND  ISRAEL 

said  that  if  the  story  had  come  from  his  own 
lips  his  hearers  would  not  have  believed  him, 
since  it  is  implicitly  believed  by  countless  mil- 
lions when  it  comes  from  two  authors  whose 
very  names  are  not  subscribed  to  it,  and  who 
must  have  gotten  it  at  second  hand;  who 
recorded  it  many  years  after  it  happened,  and 
which  two  authors  are  at  positive  discord  as 
to  most  of  its  details.  It  cannot  be  that  he  was 
not  bold  enough  to  make  it  known,  for,  though 
represented  as  now  and  then  fleeing  or  hiding 
from  the  Jews  (Mat.  12:15-16;  John  5:13-16; 
8:59;  10 -39;  II  -8,  54;  12:36),  yet  in  the  John 
we  are  told  how  he  avowed  to  them  "Before 
Abram  was,  I  Am,"  "I  and  my  Father  are 
one,''  "The  Father  is  in  me  and  I  in  Him"; 
while,  at  his  trial,  though  the  Luke  (22:67- 
70)  makes  him  evasive,  the  other  two  synoptics 
say  he  declared  he  was  the  expected  Christ 
(Mat.  26:63-64;  Mark  14:61-62).  He  claimed 
that  the  prophets  and  Scriptures  would  be  ful- 
filled in  his  death  (Mat.  24:54-56),  but  he 
never  pointed  to  the  annunciation  and  the  inci- 
dents of  his  birth  as  connected  with  such  ful- 
fillment, though  a  child  born  of  a  virgin, 
spoken  of  in  the  Isaiah,  is  one  central  fact 
which  connects  Jesus  with  such  prophecy. 
That  lesus  did  not  know  aught  of  the  theo- 


EGYPT  AND  ISRAEL  435 

phany  is  a  postulate  which  to  most  Christians 
presents  more  difficulties  than  to  say  that  he 
knew  it  and  failed  to  allude  to  it;  yet  his  si- 
lence as  to  it,  his  harshness  to  his  mother,  the 
unbelief  of  his  brothers  (John  7:5),  &c., 
strongly  indicate  his  ignorance  of  it,  or  theirs. 
4.  Greater,  perhaps,  are  the  difficulties 
which  press  on  us  if  it  be  supposed  that  his 
mother  had  forgotten  or  become  indifferent  to 
those  wonders.  The  great  things  done  to  her 
(Luke  1:49)  had  been  specified  by  the  angel 
Gabriel,  even  to  the  name  of  the  son  that  was 
to  be  born,  and  the  throne  of  David  which  that 
son  was  to  occupy  (Luke  i  '.31-32,  35).  "The 
Magnificat'^  which  she  sung  and  the  sayings 
she  kept  in  her  heart  (2:51)  fully  imply  that 
she  was  aware  of  the  glorious  future  which 
awaited  her  son.  From  the  part,  however, 
which  she  took  in  the  life  of  Jesus  it  must  seem 
that  Mary  could  not  have  at  all  realized  what 
her  illustrious  function  had  been.  It  is  and 
must  ever  be  a  lasting  regret  that  the  inspired 
authors  made  such  scant  notice  of  the  "Mother 
of  God,"  since  her  cult  is  at  this  day  more 
fervid  perhaps  than  that  of  her  son.  Apart 
from  the  narratives  in  the  Matthew  and  the 
Luke  of  the  annunciation,  &c.,  she  comes  only 
once  in  view  in  each  of  the  synoptics,  once  in 


436  EGYPT  AND  ISRAEL 

the  Acts,  twice  in  the  John.  She  and  her 
other  sons  went  with  Jesus  from  Cana  to 
Capernaum,  but  that  she  was  not  accustomed 
to  attend  his  ministry  is  certain  from  the  sol- 
itary and  pecuHar  account  of  the  one  instance 
that  is  recorded  (Mat.  12:46-50;  Mark  3:31- 
35;  Luke  8:19-21).  Then  we,  have  the  ex- 
traordinary evidence  that  "even  his  brothers 
did  not  beheve  on  him"  (John  7:5);  a  fact 
which  would  seem  to  prove  beyond  dispute  that 
their  mother  had  never  revealed  to  them  that 
family  history  which  leads  many  millions  at 
this  day  to  believe  Jesus  to  be  God.  It  was 
after  the  crucifixion  that  she  and  his  brothers 
appear  among  the  converts  (The  Acts,  i  :i4). 
5.  And  if  the  people  of  Nazareth  had  ever 
heard  of  the  Incarnation  they  certainly  had 
forgotten  that  most  wondrous  event  in  human 
annals.  When  Jesus  ventured  to  preach  there 
he  offended  them  (Mat.  13:54-58;  Mark  6:1- 
6)  ;  and  from  the  Luke  we  learn  that  their 
wrath  was  aroused  for  that  he  claimed  the 
Christhood,  and  that  they  took  him  out  to  kill 
him  for  this  pretension  (4:16-31).  It  is  the 
Luke  which  locates  the  annunciation  at  Nazar- 
eth; and  the  visit  of  Gabriel  must  have  been 
very  secret,  and  kept  very  confidentially,  else 
the  people  there  could  not  have  been  so  ex- 


EGYPT  AND  ISRAEL  437 

asperated,  perhaps  so  astonished,  at  Jesus's 
claim.  His  mother,  we  infer,  did  not  dwell  at 
Nazareth  at  the  time  of  this  visit  there,  but 
all  his  sisters  did,  and  the  inhabitants  of  the 
village  knew  all  the  family,  yet  seem  wholly 
ignorant  of  the  theophany  or  any  peculiarity 
of  the  divine  group.  In  this  connection  must 
be  noted  the  strange  testimony  of  the  Mark 
(6:5)  that  Jesus  "could  do  no  mighty  work 
there,"  and  no  reason  for  this  inability  is  given 
by  that  authority;  but  the  Matthew  positively 
traverses  this  statement  by  saying  "he  did  not 
many  mighty  works  there,"  implying  that  he 
did  some  of  these,  the  partial  failure  being 
"because  of  their  unbeHef"  (12:58) ;  a  reason 
at  general  discord  with  the  purpose  of  "signs," 
as  it  was  these  that  Jesus  relied  on  (John  4: 
48)  to  convince  even  John  the  Baptist  (Luke 
7:22),  and  the  express  motive  given  for  the 
raising  of  Lazarus,  which  was  to  make  the 
disciples  and  the  multitude  beheve  he  (Jesus) 
was  sent  from  God  (John  11  :i4-i5,  42).  But 
in  the  Mark  (6:6)  we  find  that  at  Nazareth 
Jesus  "marvelled  at  their  unbelief" ;  a  fact  re- 
ferable to  his  knowledge  that  they  knew  of  the 
theophany,  if  this  can  be  supposed  in  the  teeth 
of  the  fact  that  the  author  of  the  Mark  himself 
does  not  appear  ever  to  have  heard  of  it. 


438  EGYPT  AND  ISRAEL 

6.  As  for  Beth-Le^hem,  and  its  inhab- 
itants and  shepherds,  though  the  village  was 
only  six  or  seven  miles  from  Jerusalem,  no 
one  there  ever  came  forward  to  follow  Jesus, 
or  to  bear  witness  in  his  behalf  as  to  the  su- 
perhuman wonders  which  occurred  at  his  birth 
there.  The  slaughter  of  so  many  ''innocents" 
by  order  of  Herod  (Mat.  2:16)  might  have 
recalled  Jesus,  though  painfully,  to  their  mem- 
ory, at  least  as  giving  to  their  village  the 
celebrity  of  Jerusalem,  which  in  the  days  of 
human  sacrifices  had  been  filled  with  the  "blood 
of  innocents''  (Jere.  19:4).  So,  they  knew  of 
the  visit  of  men  of  the  East,  no  doubt,  of 
which  their  scriptures  had  a  parallel  somewhat 
in  the  visit  of  the  ''ambassadors  of  the  princes 
of  Babylon"  to  see  the  "wonder"  done  in 
Hezekiah's  time  (2  Chron.  32:31 ;  2  K.  20:12), 
and  which  cost  him  his  sons  (20:18).''' 


*The  Sephar-im  (trans,  "letters")  sent  to  ^Hezekiah  (2 
K.  20:12),  which  showed  these  "letters"  his  treasures,  were 
easily  understood  as  Sophos  or  "wise"  men  by  the  Greek 
writer  of  the  Matthew. 


CHAPTER  V 

THE  FAILURE  OF  JESUS  TO   IMPRESS   HIMSELF 

1.  And  what  success  had  Jesus  during  his 
lifetime?  His  preaching  is  beheved  to  have 
extended  over  a  period  of  about  three  years. 
He  had  taught  the  most  humane  precepts; 
though  it  must  be  conceded  he  was  at  times 
fiercely  denunciatory;  he  had  led  a  chaste  life; 
he  had  healed  the  sick,  the  mad,  the  blind,  the 
lame;  he  had  raised  from  death  to  life  three 
persons;  he  had  controlled  the  laws  of  nature 
by  walking  on  the  sea  and  by  stilling  the  storm ; 
he  had  even  been  spoken  to  once  from  the 
clouds  and  once  "out  of  Heaven/' 

2.  It  must  seem  that  the  giving  life  to 
one  person,  who  had  been  dead  so  long  that 
putrefaction  had  set  in  (John  11:39),  i^  ^^at 
were  all  he  did,  would  suffice  to  carry  con- 
viction of  his  superhuman  character  or  at  least 
his  superior  merits.  Such  certainly  would  be 
the  effect  of  the  reversal  or  control  of  the  laws 
of  nature  by  anyone  in  any  part  of  the  world 
in  any  age.     And  this  particular  wonder  was 


440  EGYPT  AND  ISRAEL 

not  wrought  "in  a  corner''  (John  ii  141 ;  12:9- 
II,  17-18),  though  neither  the  three  other  gos- 
pels, or  Peter,  James,  Jude,  Paul,  or  any  other 
canonical  writer  whatever,  has  noticed  it  or 
alluded  to  it. 

3.  Alike  notorious  as  this  extraordinary 
miracle  of  Lazarus  is  the  prodigy  recorded  in 
the  John  (12:28-31)  which  happened  within 
Jerusalem  or  near  that  town.  "The  multitude 
stood  by  and  heard  it,"  says  the  Revised  Ver- 
sion; and  they  could  not  have  misunderstood 
the  voice  or  words,  for  Jesus  told  them  that  it 
came  "for  their  sakes."  It  is  both  strange  and 
unfortunate  that  this  most  astonishing  occur- 
rence is  wholly  omitted  by  all  the  other  writers 
of  the  New  Testament.  Even  more  strange, 
however,  is  that,  at  the  conclusion  of  this 
wondrous  scene,  Jesus  found  it  necessary  to 
hide  from  the  multitude  that  heard  the  "voice 
out  of  Heaven,''  and  for  the  reason  that  they 
still  "believed  not  on  him"  (John  12:36-37), 
even  though  the  voice  out  of  Heaven  had 
spoken  to  him  "for  their  sakes";  and  the 
monstrous  reason  given  for  their  unbelief  is 
that  God  had  blinded  their  eyes  and  hearts  in 
order  that  they  should  not  believe. 

4.  But  with  all  these  remarkable  evidences 
of  his  superhuman  power,  and  of  the  recogni- 


EGYPT  AND  ISRAEL  441 

tion  of  him  by  the  Deity;  all  occurring  in  a 
petty  country  of  ten  thousand  square  miles; 
the  success  of  the  personal  ministry  of  Jesus 
comes  to  us  in  precise  figures  which  amaze  by 
their  limitation.  All  his  converts  or  followers 
only  numbered  one  hundred  and  twenty  (The 
Acts  1:15);  all  could  assemble  in  one  house 
(2:2)  ;  all  were  from  Galilee  (i  :ii ;  2:7) ;  and 
of  this  little  congregation  the  most  eminent  of 
its  leaders  were  two  "unlearned  and  ignorant 
men"  (4:13).  This  census  was  just  after  the 
Ascension,  and  at  that  observance  of  Pentecost 
which  doubtless  brought  them  to  Jerusalem. 
The  assertion  of  Paul  (i  Cor.  15:6)  that, 
arising  from  death,  Jesus  '"'appeared  to  above 
fiwe  hundred  brethren,"  is  not  elsewhere  rec- 
orded; and  not  even  repeated  by  himself  when 
he  had  occasion  to  do  so  (The  Acts  13:31); 
while  it  conflicts  with  the  "all"  of  The  Acts 
(2:2),  and  could  not  have  been  known  at  the 
time  of  its  occurrence  to  Paul,  else  he  would 
not  just  subsequently  have  "breathed  theaten- 
ings  and  slaughter"  against  a  brotherhood  so 
divinely  favored;  and  besides,  on  questions  of 
fact  which  he  conceived  as  necessary  to  "the 
glory  of  God,"  Paul  frankly  admits  (Rom.  3: 
7)  that  he  is  not  to  be  relied  on. 

5.     A   number    of   passages    in    the   four 


4^42  EGYPT  AND  ISRAEL 

Gospels  declare  that  many  believed  on  Jesus. 
These  are  more  generally  found  in  the  John, 
though  it  seems  (12:37)  ^^^o  to  contradict 
them  all;  while  it  is  in  this  Gospel  that  most 
frequent  mention  is  made  of  the  hiding  of 
Jesus,  or  his  escaping  from  the  Jews,  whose 
determination  to  kill  him  is  often  averred  in 
the  narrative. 

6.  It  may  well  be  reckoned  that  Jesus 
reached  his  highest  point  of  popularity  or  suc- 
cess at  the  time  of  his  "public  entry"  into  Jeru- 
salem. This  event  is  told  in  all  the  four  Gos- 
pels (Mat.  21:1-16;  Mark  ii:i-ii;  Luke 
19:29-44;  John  12:12-19).  The  "multitude'' 
which  the  three  synoptics  say  sung  Hosannahs 
to  Jesus  are  all  claimed  by  the  Luke  to  have 
been  "disciples."  The  John  says  the  populace 
went  out  of  the  town  to  meet  Jesus  because 
he  had  raised  Lazarus  from  death;  but  the 
Matthew  contradicts  this  statement,  and  im- 
pliedly the  whole  Lazarus  story,  or  at  least  its 
prior  occurrence  at  Beth- Any,  two  miles  away, 
by  the  notable  remark  that  "all  the  city"  asked 
as  to  Jesus  "Who  is  this?"  and  this  wide  dif- 
ference may  arise  from  the  idea  of  the  John 
that  Jesus  dwelt  or  ministered  about  Jerusalem, 
while  the  synoptics  keep  him  nearly  all  the 
time  in  Galilee.    In  any  case  this  effort  of  Jesus 


EGYPT  AND  ISRAEL  443 

or  his  biographers  to  identify  him  with  the 
Zechariah  (9:9)  figure  led  by  its  gleam  of  suc- 
cess to. that  riot  in  the  temple  (Mat.  21:12; 
Mark  11:15-18;  Luke  19:  45-47;  also  John 
2:14-16)  which  rightly  aroused  the  civic  au- 
thorities, for  Jesus  was  then  a  law-breaker. 

7.  In  the  John  (6:66)  we  find  that  at  one 
time,  owing  to  the  lofty  claims  of  Jesus,  "many 
of  his  disciples  went  back,  and  walked  no  more 
with  him.''  This  statement  conflicts  with  the 
account  that  the  day  before  Jesus  had  wrought 
two  great  miracles,  that  of  walking  on  water, 
and  that  of  feeding  five  thousand  people  with 
five  loaves  and  two  fish  (2  K.  4:42-44);  the 
former  of  which  is  related  in  the  Matthew  and 
Mark  and  John,  and  the  latter  by  all  the  four. 
And  the  "falling  away''  also  conflicts  with  the 
story  the  John  alone  tells  (6:15)  that  because 
of  the  feeding  of  the  five  thousand  in  such 
manner  the  people  were  about  to  "take  him  by 
force  and  make  him  a  king"' ;  and  why  should 
any  fall  away  under  such  circumstances? 

8.  Curious,  too,  is  the  failure  of  Jesus  to 
acquire  the  following  of  John  the  Baptist.  If 
the  two  were  cousins;  if  the  missions  of  the 
two  was  a  divine  sequence;  if  John  baptised 
Jesus;  if  the  prodigies  of  that  ceremony  were 
seen  and  heard  by  John ;  if  he  had  pointed  out 


444  EGYPT  AND  ISRAEL 

to  those  about  him  that  Jesus  was  ''the  Lamb 
of  God  who  taketh  away  the  sins  of  the  world'* 
(John  1 :32-34),  or  even  the  modified  statement 
made  at  ^non  (John  3:25-30),  it  must  seem 
that,  not  only  the  disciples  of  John,  but  that 
subordinate  himself  would  have  joined  Jesus. 
On  the  contrary,  years  later,  we  find  his  sect 
disputing  with  Jesus  (Mat.  9:14;  Mark  2:18; 
Luke  5:33) ;  that  they  had  different  practices 
or  rites,  and  that  years  and  years  later  they 
still  formed  a  separate  sect  (The  Acts  18:25; 
19:3).  And  this  latter  statement  is  confirmed 
by  the  message  to  Jesus  from  John,  then  in 
prison  at  the  close  of  his  career,  asking  of 
Jesus  whether  he  was  the  one  who  was  to  come 
to  redeem  Judea  (Mat.  11 :2-3;  Luke  7:18-24)  ; 
to  which  Jesus  did  not  reply  by  reminding  John 
of  the  marvels  of  the  baptism  or  of  his  own 
personal  obesiance  to  him  (Jesus)  as  "the 
Lamb  of  God,"  &c.  Hence  the  connection  be- 
tween the  two  seems  to  limit  itself  to  the  bap- 
tism of  Jesus  by  John.  And  the  effort  of  the 
John  Gospel  in  this  matter  seems  to  be  to  get 
the  sect  of  John,  many  years  later,  to  join  that 
of  Jesus.  This  view  derives  support  from  the 
fact  that  neither  PauFs  nor  any  of  the  other 
epistles  allude  to  John,  though  in  The  Acts 


EGYPT  AND  ISRAEL  445 

(13:24-25;  19:4)  Paul  is  recorded  as  speaking 
of  him. 

9.  And  we  have  seen  that  "even  his  broth- 
ers did  not  beheve  on  him''  till  perhaps  after 
the  Crucifixion  and  Resurrection  and  Ascen- 
sion. They  are  never  named  among  the  dis- 
ciples or  followers.  Their  adherence  was 
doubtless  gained  by  the  resentment  they  felt 
at  the  execution  of  their  brother;  not  by  his 
miracles  or  by  his  teachings,  or  by  the  won- 
ders wrought  at  his  birth  and  in  his  behalf. 

10.  The  seventy  or  seventy-two  (for  the 
manuscripts  differ)  which  the  Luke  (10:1-20) 
says  were  appointed  and  sent  forth,  and  to 
whom  the  devils  (v.  17)  or  spirits  (v.  20) 
were  made  subject,  are  not  mentioned  in  the 
other  Gospels  or  in  the  epistles.  The  story  is 
evidently  imitative  of  the  curious  and  inco- 
herent narrative  of  the  Numbers  (11:4-35), 
where  the  Iseraelites  longed  for  flesh  to  eat, 
Mosheh  was  in  despair,  and  Jehoah  came  down 
in  a  cloud,  took  of  the  Rua^'h  that  was  upon 
himself  (v.  25),  or  upon  Mosheh  (v.  17), 
giving  it  to  the  seventy  elders,  who  then  proph- 
esied; but  with  the  flesh  Jehoah  at  the  same 
time  gave  the  people  he  sent  a  great  plague 
because  they  ate  it,  and  the  place  was  called 
"Graves  of  the  Ta-Av-ah''  or  "desire"  (comp. 


446  EGYPT  AND  ISRAEL 

Jere.  2:24;  and  ^'Hav-ah's,  Gen.  3:6);  the 
Egyptian  being  Af  or  "flesh";  hence  Jesus, 
acting  the  part  of  Jehoah,  bids  his  seventy 
when  they  travel  to  eat  what  is  set  before  them 
(Luke  10:7-8),  and  threatens  destruction  to 
those  who  refuse  to  entertain  them.  Seventy- 
two  was  the  number  of  the  conspirators  against 
Osiris  when  his  brother  Set  put  him  to  death, 
and  the  later  Egyptians  identified  Set  with 
Ba-Aal  the  Iseralite  god;  hence  the  original 
story  in  the  book  Numbers  seems  to  antagonise 
the  worship  of  Osiris.  Howbeit,  it  was  not 
the  seventy  or  seventy-two  who  met  after 
Jesus  disappeared,  but  the  twelve,  less  Judas 
(The  Acts  1 :  12-14). 

II.  If  we  allow  that  the  terror  inspired 
by  the  severe  proceedings  against  Jesus  caused 
dismay  among  his  craven  disciples,  and  their 
desertion  the  night  of  his  capture,  we  find 
(Luke  24:52-53)  the  doubtful  statement  that 
they  mustered  sufficient  courage  to  return  to 
the  temple  after  he  parted  from  them,  and 
were  there  continually  "praising  God";  and 
Peter,  fifty  days  after  .the  Ascension,  spoke 
very  openly  and  boldly  (The  Acts  2:6,  14)  in 
Jerusalem,  and  soon  "filled"  the  town  with  his 
teaching  (5:28).  Nor  can  it  well  be  that  the 
main  body  of  the  converts  of  Jesus  had  gone 


EGYPT  AND  ISRAEL  447 

back  into  Galilee,  as  naught  of  that  appears, 
and  the  number  seems  explicitly  stated  to  em- 
brace the  entire  sect  as  present  at  the  Pente- 
cost meeting  when  the  Spirit  came  upon  all  of 
them.  Moreover,  the  astonishing  prodigies 
which  occurred  at  the  Cricifixion  and  Resur- 
rection, such  as  two  mighty  earthquakes,  the 
appearance  "to  many''  of  saints  from  the 
grave,  the  unnatural  darkness  of  three  hours, 
the  reappearance  of  their  Master  for  a  period 
of  some  days,  &c.,  must  not  only  have  tended 
to  keep  his  followers  in  line,  but  also  to  bring 
in  recruits;  else  these  wondrous  phenomena 
were  a  waste  of  energy,  and  of  no  practical 
purpose  at  the  time,  though  arguments  more 
potent  for  the  conversion  of  sinners  are  rarely 
presented.  It  seems  true,  however,  that  his 
own  selected  twelve,  all  but  one  of  whom  are 
now  our  leading  saints,  "forsook  him  and  fled" 
when  Jesus  was  caught,  though  they  more  than 
any  other  men  who  ever  lived  had  less  reason 
to  doubt  him,  as  they  had  witnessed  the  divine 
manifestations  in  his  behalf,  had  been  present 
at  his  many  reversals  of  physical  processes,  and 
listened  to  the  lofty  sentiments  he  uttered  (The 
Acts  10:39) ;  and  yet  even  the  vehement  Peter, 
the  beloved  John,  the  ambitious  James,  were 
no  whit  truer  than  the  cripples  he  had  cured 


448  EGYPT  AND  ISRAEL 

or  the  hungry  he  had  fed  or  the  dead  he  had 
raised  to  hfe;  and  yet  it  would  be  unfair  to 
a  whole  people  to  place  their  moral  standard 
as  low  as  that  of  Peter  who  denied  him,  or  that 
of  I-Skar-iot  who  was  Sechar  or  ''hired" 
(Zech.  11:13),  and  then  cast  the  thirty  pieces 
to  the  potter  (v.  14). 

12.  It  has  been  herein  observed  how 
easily  Peter  made  converts  by  curing  a  cripple, 
and  how  Paul  and  Barnabas  were  believed  at 
Lystra  to  be  deities  because  the  former  did  the 
like.  It  may  also  be  noted  how  Simon  the 
Magician,  though  he  merely  practiced  sorceries 
at  Samaria,  was  given  heed  to  by  all,  "from 
the  least  to  the  greatest"  (The  Acts  8:9-11). 
Great  success  also  crowned  there  the  preach- 
ing of  Phillip,  and  the  miracles  he  there  per- 
formed, as  related  in  the  same  chapter;  for 
Simon  himself  believed  and  received  baptism. 
But  the  claims  for  Jesus  as  to  his  labors  in 
that  country  are  conflicting  (Luke  9:52-56; 
John  4:39-42),  and  he  forbade  his  disciples  to 
go  there  (Mat.  10:5);  nor  does  it  seem  that 
any  Samaritans  were  among  his  followers.  In 
the  after  centuries,  and  even  at  the  present 
day,  flattering  stories  have  been  told  of  elo- 
quent "revivalists"  who  prevailed  on  many 
without  the  help  of  miracles;  and  the  most 


EGYPT  AND  ISRAEL  449 

famous  result  attained  in  this  way  was  that  of 
Peter  the  Hermit  and  Walter  the  Pennyless, 
who  persuaded  the  fanatical  millions  of  Eu- 
rope, and  even  kings  and  nobles,  to  waste  their 
lives  and  treasures  in  a  foolish  errand ;  and,  if 
the  tale  of  Jonah  is  fact  instead  of  allegory,  we 
may  see  that  even  the  Shemite  mind  is  open 
to  persuasion  without  the  miracles  of  Jesus  or 
the  sword  of  Mo-^'Hammed. 

13.  Wherefore  the  surprise  with  which 
the  thoughtful  reader  meets  the  statement  that 
the  whole  number  of  Christians  at  the  close  of 
the  ministry  of  Jesus,  after  all  his  mighty 
''signs''  and  "wonders,''  was  only  one  hundred 
and  twenty!  And  this  number  is  in  accord 
with  his  friendless  death  and  unanimous  con- 
demnation ;  yielding  to  us  as  it  does  necessarily 
an  utter  reversal  of  all  our  ideas  of  the  man, 
or  of  all  our  ideals  of  humanity.  If  the  num- 
ber was  multiplied  by  ten,  by  an  hundred ;  yea, 
by  ten  thousand ;  one  must  still  be  left  in  amaze- 
ment at  the  signal  failure  of  a  divine  person- 
ality to  impress  itself  on  a  co-temporary  people ; 
and  this  too  in  an  age  when  credulity  was  co- 
extensive with  ignorance,  and  among  a  people 
walling  for  and  expectant  of  divine  interpo- 
sition. 


29 


CHAPTER  VI 

SILENCE  OF  THE  EPISTLES  AS  TO    THE  LOGIA 

1.  The  marvelous  birth  and  works  of 
Jesus,  and  the  celestial  recognition  and  ter- 
restrial phenomena  in  his  behalf,  did  not  suffice, 
therefore,  first,  to  save  him  from  civic  and 
popular  condemnation  and  contumely  and 
death ;  nor,  second,  were  these  marvels  of  either 
kind  set  up  in  his  defence  at  the  crisis  of  the 
fate  he  met  with  so  much  anguish  as  to  re- 
proach God  for  forsaking  him;  nor,  thirdly, 
are  they  remembered  or  recited  in  the  speeches 
or  writings  ascribed  to  Stephen  and  Peter,  to 
John  and  Paul,  to  James  and  Jude ;  nor  fourth- 
ly, did  Jesus  or  his  mother  allude  to  or  recall 
to  anyone  their  knowledge  of  the  nativity ;  nor, 
lastly,  did  aught  that  was  done  for  or  by  him 
yield  to  him  any  gratifying  measure  of  popular 
success  during  his  Hfe. 

2.  Let  us  stop  then  to  consider  this  logia. 

3.  It  might  well  be  expected  that  these, 
or  the  more  striking  and  original  of  them, 
would  be  indelibly  impressed  on  tlie  memory 


EGYPT  AND  ISRAEL  451 

of  the  apostles,  and  incorporated  in  every  single 
writing  of  canonic  authority.  The  sayings  of 
Jesus,  however,  are  most  scantily  found  re- 
peated, and  are  almost  exclusively  confined  to 
the  four  gospels.  In  propagating  the  fame 
and  glory  of  Jesus,  among  those  who  had  never 
seen  or  heard  of  him,  it  would  seem  impossible 
for  those  who  did  this  to  omit  the  moral  senti- 
ments and  social  precepts  he  taught,  or  perhaps 
the  severe  invectives  he  pronounced.  His 
brothers  James  and  Jude,  Paul,  or  others  who 
were  not  his  disciples,  might  fail  to  cite  or 
quote  these;  but  it  is  not  easy  to  understand 
how  or  why  John  and  Peter,  if  thev  wrote  a 
single  page,  could  so  fail. 

4.  We  of  the  after  centuries  are  expected 
to  obey  and  follow  the  words  of  Jesus  in  our 
faith  and  in  our  practices.  It  must  seem  that 
the  proselytes  of  the  first  century,  who  were 
certainly  in  most  part  without  any  written  ac- 
count of  Jesus,  should  also  have  been  familiar- 
ized with  his  sayings  for  their  guidance  and 
salvation.  But  the  epistles  incorporated  in 
the  New  Testament,  full  as  they  are  of  pastoral 
exhortations  as  to  rules  of  conduct,  even  to 
minute  domestic  details,  are  singularly  sterile 
in  citations  of  such  exhortations  as  coming 
from  the  mouth  of  Jesus.     A  careful  research 


452  EGYPT  AND  ISRAEL 

is  rewarded  perhaps  in  rare  and  doubtful  cases. 
The  Romans  (13:8),  the  i  Peter  (1:22)  and 
the  I  John  (3:11,  23)  do  indeed  quote  the  new 
commandment  thrice  found  given  by  Jesus  in 
the  John  only  (13:34;  14:12,  17),  "that  ye 
love  one  another";  and  the  I  Thessalonians 
(4:9)  quotes  the  "Love  thy  neighbor  as  thy- 
self" which  Jesus  himself  quotes  (Mat.  22:39; 
Luke  10:27-28)  from  Leviticus  (19:18).  The 
James,  which  nowhere  mentions  Jesus  save  in 
the  opening  verse,  and  one  other  place,  has  an 
abbreviation  of  Mat.  5:34-37  (James  5:12), 
but  does  not  quote  the  new  commandment, 
though  referring  expressly  to  that  of  Leviticus 
(2:8).  The  I  John  seems  to  refer  to  the  new 
commandment  (2:8-10).  Peter,  in  a  verbal 
report  (The  Acts  11:16),  quotes  a  saying  of 
Jesus,  not  found  in  the  gospels,  but  in  The 
Acts  (1:5),  much  like  the  words  of  John  Bap- 
tist (Mat.  3:11;  John  1:33);  and  Peter  also 
has  allusion  to  the  words  of  Jesus  at  Nazareth 
found  in  the  Luke  4:18  (The  Acts  10:38). 
Paul,  indeed,  while  he  repeats  it  (Rom.  13:8) 
does  not  know  that  Jesus  had  ever  given  it  as 
a  new  commandment,  or  perhaps  denies  it ;  ex- 
pressly declaring  that  if  there  be  any  other 
commandment  than  those  of  the  decalogue  it 
is  one  in  Leviticus,  which  he  twice  cites  (Rom. 


EGYPT  AND  ISRAEL  453 

13:9;  Gal.  5:14).  His  exquisite  chapter  on 
brotherly  love  (i  Cor.  13:),  in  which  he  might 
most  appropriately  have  interwoven  the  'Xove 
ye  one  another/'  wholly  omits  that  saying. 

5.  The  Lord's  Prayer  is  nowhere  referred 
to  as  such  outside  the  three  synoptics  (Mat. 
6:9-15;  Mark  11:25-26;  Luke  11:2-4).  The 
beloved  John  must  have  heard  this  prayer,  but 
the  book  John  does  not  mention  it.  The 
canonic  epistles  often  mention  praying  and 
prayer,  and  their  failure  to  mention  the  teach- 
ing of  Jesus  as  to  prayer  is  not  explainable. 

6.  The  Sermon  on  the  Mount  (Mat.  5:; 
Luke  6:20,  &c.)  is  also  unknown  to  other  parts 
of  the  New  Testament.  Paul  expresses  some 
kindred  sentiments,  but  he  does  not  ascribe 
these  to  Jesus,  nor  use  the  like  phraseology. 

7.  It  might  certainly  be  expected  that  Paul 
would  cite  the  Golden  Rule.  Before  the  time 
of  Jesus  this  precept  is  said  to  have  been  ut- 
tered by  Hillel,  father  or  grandfather  of  the 
Gamaliel  who  taught  Paul ;  but  neither  as  from 
Jesus  nor  Hillel  does  Paul  ever  allude  to  it. 
Other  of  the  writers  or  alleged  writers,  such 
as  James,  Peter,  Jude,  John,  must  have  heard 
Jesus  use  the  precept,  yet  they  are  silent  as  to 
it.  Full  as  all  the  epistles  are  of  admonition 
and   exhortation,    it   would   appear   that   this 


454  EGYPT  AND  ISRAEL 

guide  to  social  conduct  would  be  freely  used, 
but  only  two  even  of  the  gospels  mention  it 
(Mat.  7:12;  Luke  6:31),  and  it  is  these  two 
which  in  their  same  chapters  report  the  wise 
saying  as  to  the  mote  and  beam  in  the  eye. 

8.  The  invectives  uttered  by  Jesus  against 
Pharisees  and  others,  so  frequent  in  the  gos- 
pels, are  not  generally  pertinent  to  the  epistles, 
and  silence  as  to  them  might  thus  be  accounted 
for.  An  opposite  sentiment,  ''Father,  forgive 
them,  for  they  know  not  what  they  do,"  found 
only  in  the  Luke  (23:34),  and  omitted  from 
the  earlier  copies  of  that  book,  and  probably 
an  interpolation  from  the  similar  expression 
of  Stephen  (The  Acts  7:60),  may  well  be 
found  missing  from  the  epistles,  as  it  is  from 
the  other  gospels. 

9.  That  all  the  details  of  the  Crucifixion, 
as  variously  told  in  the  four  gospels,  should  be 
wholly  left  in  silence  by  the  epistolary  authors 
is  the  more  singular,  since  Paul  himself  must 
have  been  in  Jerusalem  at  the  time  it  occurred ; 
and  we  know  that  John  and  Peter  were  at  the 
time  in  Jerusalem. 

10.  Two  rites  or  practices  of  Jesus,  bap- 
tism and  the  sacrament,  are  preserved  in  the 
writings  of  Paul;  he  or  his  disciples  baptised, 
and  he  also  amplifies  the  words  of  Jesus  at  the 


EGYPT  AND  ISRAEL  455 

Last  Supper  (i  Cor.  11:23-26),  which  words 
are  given  in  the  three  synoptics  (Mat.  26:26- 
28;  Mark  14:22-24;  Luke  22:19-20);  but 
neither  Paul  nor  the  other  writers  make  men- 
tion of  the  washing  of  feet,  which  the  John 
gives  (18:4-15)  at  some  length,  and  apparent- 
ly as  a  substitute  for  the  story  of  the  sacra- 
ment. 

11.  It  really  must  seem  that  the  authors 
of  the  books  of  the  New  Testament,  other  than 
the  four  gospels,  knew  as  little  of  the  logia  of 
Jesus  as  they  did  of  the  incidents  of  his  life 
and  death.  Had  these  authors  heard  these 
sayings,  or  even  got  them  at  second  hand,  it 
cannot  well  be  doubted  that  they  would  have 
been  both  used  and  useful.  Paul,  indeed,  is 
said  to  have  gotten  one,  not  elsewhere  found, 
which  he  employs  with  happy  effect  on  this  age 
and  perhaps  on  the  proselytes  of  his  own  time 
(The  Acts  20:35),  ^^^  surely  he  would  have 
used  others  had  he  been  familiar  with  them. 

12.  If  it  be  answered  that  most  of  the 
epistles  were  extant  before  the  gospel  narra- 
tives were  written,  one  reply  is  that  the  epistles 
written  subsequently  are  equally  barren  of  the 
sayings  of  Jesus.  Now,  in  their  ascribed 
speeches,  Stephen,  Peter,  Paul,  James,  show 
that  they  are  acquainted  with  Jewish  history 


456  EGYPT  AND  ISRAEL 

and  literature,  and  in  the  writings  of  the  three 
latter  there  are  repeated  quotations  from  and 
allusions  to  these.  So  with  the  "Hebrews," 
and  other  books  of  disputed  canonicity.  In 
speaking  to  Jews  it  might  be  we  could  not  ex- 
pect the  logia  of  Jesus  to  be  cited,  however  im- 
possible it  would  be  to  omit  the  miracles  and 
prodigies;  in  speaking  to  an  assemblage  of 
Gentiles  the  apostles  would  have  found  the 
logia  to  be  of  great  service;  and  certainly  in 
writing  to  or  addressing  the  followers  or  pros- 
elytes the  sayings  of  the  Master  would  claim 
a  place  conspicuous  above  all  others.  And  that 
the  gospel  narratives  were  not  extant  would 
only  supply  a  more  imperative  reason  for  this 
latter  course. 


CHAPTER  VII 

THE  RESURRECTION  AND  ASCENSION 

I.  If,  however,  the  sayings  and  works  of 
Jesus,  and  the  wonders  of  his  birth,  are  scantily 
quoted  or  wholly  slighted  in  the  writings  of 
the  New  Testament  outside  the  gospel  narra- 
tives, this  is  more  fully  the  case  as  to  the  awful 
phenomena  and  the  pathetic  or  other  incidents 
of  his  death  and  resurrection  and  ascension. 
This  is  the  less  to  be  wondered  over,  since  the 
John  Gospel,  which  says  that  John  was  stand- 
ing by  the  cross,  does  not  record  the  darkness 
of  three  hours  related  by  the  three  synoptics, 
or  the  rending  of  the  temple  veil,  or  the  con- 
fession of  the  centurion;  and  the  Matthew 
alone  takes  note  of  the  mighty  earthquake,  the 
rended  rocks,  and  the  appearance  of  the  dead 
saints;  as  that  gospel  also  alone  tells  of  the 
second  earthquake  at  the  resurrection.  If 
John  wrote  the  Apocalypse  he  might,  it  would 
seem,  have  made  use  there  of  these  prodigies 
in  that  startling  book.  Paul  was  a  young  man, 
and  must  have  been  at  Jerusalem  when  they 


458  EGYPT  AND  ISRAEL 

happened,  as  it  was  the  Passover  feast,  and  he 
''an  Hebrew  of  the  Hebrews,"  yet  he  never 
alludes  to  them  in  any  manner.  We  know 
that  all  the  disciples  were  in  or  near  the  town, 
and  even  present  at  the  death  of  their  Master 
(Luke  23:49),  yet  Peter,  in  none  of  his 
speeches,  nor  in  the  epistles  assigned  to  him, 
says  aught  of  these  wonders.  The  brothers  of 
Jesus,  James  and  Jude,  who  were  in  the  town 
certainly  forty  days  later  (The  Acts  1:14)  do 
not  mention  them  in  the  epistles  to  which  their 
names  are  fixed.  Jesus,  after  the  resurrection, 
points  to  his  wounds,  but  not  to  these  prodigies, 
as  evidences  in  his  behalf. 

2.  The  appalling  wonders  of  the  cruci- 
fixion and  of  the  resurrection  could  have  been 
used,  it  must  seem,  and  with  signal  effect,  by 
Stephen  and  Peter  and  Paul  in  their  speeches ; 
if,  indeed,  the  populace  of  Jerusalem  had  been 
so  perverse  as  to  hold  out  against  such  super- 
natural evidences;  evidences  they  themselves 
must  have  heard  or  witnessed  at  the  time.  In 
his  speech  at  Csesaria  (The  Acts  10:34-43) 
Peter  had  an  opportunity  to  tell  an  assemblage, 
a  little  distant  from  the  cross  and  the  sepulchre, 
of  these  prodigies,  but  his  claims  for  Jesus  on 
that  occasion  are  not  immoderate  when  we  con- 
sider that  they  are  reported  by  the  author  of 


EGYPT  AND  ISRAEL  459 

The  Acts,  a  generation  or  two  later.  And 
Paul,  journeying  into  more  remote  parts,  in 
order  to  induce  men  to  espouse  the  new  faith, 
while  he  mentions  the  death  and  resurrection 
of  Jesus,  wholly  ignores  the  phenomenal  fea- 
tures of  these,  though  it  must  seem  that  naught 
better  would  have  served  such  purpose  with 
peoples  whose  several  sacred  annals  were  made 
up  of  prodigies. 

3.  The  speech  of  Stephen  is  lengthier  than 
any  other  left  to  us  by  the  author  of  The  Acts 
(7:),  comprising  as  it  does  52  verses.  He  is 
one  of  the  first  officials  of  the  new  sect  when 
they  organized  shortly  after  the  death  of  Jesus. 
Stephen  must  have  seen  and  heard  Jesus,  and 
was  doubtless  familiar  with  much  that  had 
chanced  to  him.  Stephen's  speech  is  in  an- 
swer to  charges  preferred  by  false  and 
suborned  witnesses,  who  must  even  have  ex- 
aggerated what  he  was  teaching;  yet  his 
answer  shows  that  he  was  not  spreading  the 
merits  and  renown  of  Jesus,  but  was  attacking 
the  fetishism  of  the  Jews  respecting  their  tem- 
ple, and  thus  undermining  the  authority  of 
their  priesthood.  But,  while  reciting  with 
some  detail  the  history  of  their  past,  and  espe- 
cially incidents  in  the  life  of  Mosheh,  with  all 
of  which  his  hearers  must  have  been  familiar, 


460  EGYPT  AND  ISRAEL 

no  account  of  the  career  of  Jesus  is  given,  and 
Stephen  only  claims  that  Jesus  was  a  predicted 
prophet  or  righteous  one,  whom,  in  pursuance 
of  their  usual  course  in  regard  to  prophets, 
they  had  not  only  murdered,  but  had  betrayed 
their  nationality  by  delivering  him  to  the  Ro- 
mans (Luke  24:20).  Stephen  not  only  fails 
to  recall  to  his  audience  any  of  the  wonders  at 
the  death  and  rising  of  Jesus,  but  does  not 
claim  that  he  had  arisen,  much  less  that  he  had 
ascended  alive  to  Heaven. 

4.  An  earthquake  in  Judea  was  a  very 
rare  occurrence;  so  uncommon,  indeed,  that 
those  which  chanced  in  the  reigns  of  Uzziah 
and  Jereboam  II.  were  used  as  a  time-mark 
(Amos  1:1)  and  as  an  illustration  (Zech. 
14:5);  as  also  Josephus  (Antiq.  9:10),  who 
perhaps  quotes  from  the  Zechariah.  The  one 
recorded  in  the  Matthew  as  occurring  at  the 
crucifixion  resembles  the  one  told  of  Elijah  ( i 
Kgs.  19:11-12)  who  was  to  forerun  the  Mes- 
sia'^h  (Mai.  4:5),  and  therefore  was  entitled  to 
no  greater  honors;  and  the  one  which  rolled 
the  stone  from  the  grave,  and  the  one  which 
unbolted  the  prison  of  Paul  and  Barnabas  at 
Philippi  (The  Acts  16:26),  have  functions  in 
common.  That  such  phenomena  were  not  fre- 
quent renders  the  silence  of  all  the  other  writers 


EGYPT  AND  ISRAEL  461 

as  to  these  two  of  the  Matthew  the  more  per- 
plexing. If,  on  the  other  hand,  earthquakes 
were  frequent  at  that  time  in  Judea,  then  these 
two  lose  somewhat  their  value  and  significance. 
5.  As  to  the  other  incidents  at  the  cruci- 
fixion and  resurrection,  there  is  a  like  silence 
on  the  part  of  all  the  writers  and  speakers  apart 
from  the  gospel  narratives.  The  "It  is  fin- 
ished," told  in  the  John,  seems  the  ''accom- 
plished warfare  (Maleah  Zeheah)  of  the 
Isaiah  (40:2),  and  appears  in  the  Revelations 
(16:17;  21:6).  The  "I  thirst,''  found  in  the 
John  only,  might  suggest  or  be  suggestive  of 
the  same  passages  of  the  Apocalypse,  but  is 
referable  to  Psalms  (69:21).  The  presence, 
however,  of  his  mother,  and  his  words  to  her, 
told  alone  in  the  John,  and  contradicted  infer- 
entially  by  the  synoptics  (Mat.  27:55;  Mark 
15:40;  Luke  23:49),  are  not  confirmed  else- 
where. Neither  is  the  piercing  of  his  side  by 
the  soldier  with  a  spear  which  the  John  alone 
tells,  and  so  contradictory  of  the  remark  of 
the  centurion  and  "those  who  were  with  him'* 
(Mat.  27:54;  also  Mark  15:39;  Luke  23:47). 
Neither  is  the  citation  by  Jesus  from  the  Psalm 
(31:5),  related  in  the  Luke  (23 :46)  only.  The 
"My  God,  my  God,"  &c.,  quoted  by  Jesus  from 
the  Psalm  (22:1),  and  told  by  the  Matthew 


462  EGYPT  AND  ISRAEL 

and  the  Mark,  is  not  elsewhere  noticed.  The 
"Father,  forgive  them,"  &c.,  told  alone  by  the 
Luke,  is  not  expected  to  be  elsewhere  found, 
for  it  is  not  even  in  some  of  the  earliest  codices 
from  which  we  get  that  Gospel,  and  its  absence 
from  the  Sinaitic  and  Vatican  is  fatal  to  its 
authenticity,  and  it  is  probably  an  interpola- 
tion borrowed  from  the  words  of  Stephen  in 
the  later  book  of  The  Acts  (7:60).  The  con- 
fession or  conversion  of  the  centurion,  his 
"Surely  this  was  the  Son  of  God"  ("righteous 
man,"  the  Luke  has  it),  common  to  the  syn- 
optics, but  not  in  the  John,  though  the  disciple 
John  was  standing  by,  would  have  been  power- 
ful artillery  for  the  evangelists  had  they  known 
of  it,  but  their  silence  implies  they  were  igno- 
rant of  it.  The  epistles  give  us  no  account  of 
the  scenes  at  the  death  of  Jesus ;  not  even  do  we 
hear  from  them  of  the  two  thieves  (Jere.  48: 
27)  or  the  crown  of  thorns  or  the  inscription 
on  the  cross. 

6.  It  is  only  in  the  Matthew  (27:62-66; 
28:11-15)  that  we  have  any  mention  of  the 
sealing  of  the  sepulchre  and  the  setting  of  the 
watch.  It  was  doubtless  an  early,  but  not  an 
immediate,  claim  of  his  followers  that  Jesus 
had  arisen  bodily  from  the  grave;  not  imme- 
diate,   else    Stephen    would    have    been    less 


EGYPT  AND  ISRAEL  463 

indignant,  and  in  his  speech  would  surely  have 
triumphantly  mentioned  it.  If  the  body  had 
disappeared,  the  reply  must  have  been  that  his 
disciples  had  stolen  it;  hence  the  Matthew*s 
sealing  and  guarding  seems  a  rejoinder  which 
betokens  a  local  controversy  about  it,  of  which 
the  other  Gospels  were  ignorant. 

7.  The  re-appearances  of  Jesus  are  not 
mentioned  in  the  Mark,  for  all  scholars  agree 
that  that  Gospel  ends  with  16:8;  but  the  young 
man  at  the  grave  said  he  had  risen  and  gone 
into  Galilee,  where  they  would  see  him;  and 
this  refers  to  a  remark  of  Jesus  (Mat.  26:32; 
Mark  14:28),  where  he  said  ''After  I  am 
raised  up,  I  will  go  before  you  into  Galilee," 
which  probably  meant  the  ''region''  (Galil-ah) 
eastward  of  Ezekiel's  (47:8)  Paradise,  whence 
the  waters  flow  to  Arabah  or  Erebus,  and  the 
Ge-Aulai  (trans,  "redeemed'')  of  the  Isaiah 
(62:12);  the  Egyptian  Aalu  and  Greek  Ely- 
sium; as  this  accords  with  his  remark  to  the 
penitent  thief  (Luke  23:43).  The  Mark  also 
says  the  "three  women"  saw  a  young  man  in 
the  tomb;  and  the  Matthew  converts  him  into 
a  radiant  angel,  who  also  spoke  to  the  "two 
women,"  and  also  that  they  met  Jesus  there, 
contrary  to  what  the  young  man  and  the  angel 
had  said.     The  Luke  has  a  bevy  of  Galilean 


464  EGYPT  AND  ISRAEL 

women  at  the  sepulchre,  who  see  two  radiant 
men,  just  as  Sha-Aul  saw  two  "men''  (Enosh- 
im)  by  Kabur-eth  Ra^'hel  (i  Sam.  10:2).  The 
John,  however,  gives  the  more  cherubim-hke 
idea  of  the  two  angels,  and  Magdalen  saw 
them,  though  possibly  she  saw  Peter  and  John 
while  they  were  in  the  tomb;  but  she  also  met 
and  talked  with  Jesus,  who,  like  the  two 
cherubs,  was  not  seen  by  Peter  and  John,  nor 
by  Luke's  Peter.  The  Matthew  supplies  us 
with  only  one  appearance  of  Jesus,  and  that 
was  in  a  mountain  of  Galilee,  as  if  in  harmony 
with  the  Galilah  concept;  and  so  the  John 
leaves  him  at  the  Sea  of  Galilee.  But  the  John 
and  Luke  and  The  xA.cts  locate  appearances  of 
him  in  Jerusalem  besides  those  at  the  sepulchre, 
though  if  the  John  originally  ended,  as  some 
have  insisted,  with  its  20th  chapter,  that  au- 
thority would  be  excluded.  Paul,  pursuing  his 
theory  of  a  bodily  resurrection,  cites  more  ap- 
pearances than  any  other  writer ;  but  he  surely 
did  not  have  this  knowledge  at  the  time  he  was 
persecuting  Jesus.  And  among  these  Paul 
says  (i  Cor.  15:12)  Jesus  appeared  to  "the 
twelve,"  thus  showing  his  ignorance  of  the 
story  of  I-Skar-iot,  which  is  nowhere  alluded 
to  by  him ;  a  story  told  in  some  detail  in  all  the 
Gospels,  yet  one  which  the  silence  of  the  epis- 


EGYPT  AND  ISRAEL 


465 


tolary  writers  suggests  to  be  an  allegory  elab- 
orated from  the  Zechariah  (11:12-14),  where 
Sechar  or  ''hire"  accounts  for  one  part  of  his 
name,  while  the  name  Judas  perhaps  personifies 
the  Jews  (The  Acts  7:52)  as  treasurer  of  the 


H 
(i^ 

;rf 

»•» 

-Jl 

'if 

i 

i 

The  Seker  Boat  of  Egyptian  Inscriptions;  supposed  in  this  voK 
ume  to  be  the  Scair-ah  or  Goat  Barge  which  carried  off 
Esau  and  Elijah. 

divine  word  and  treacherous  to  the  divine  mes- 
senger; for  Paul's  statement  that  Jesus  was 
"betrayed"  (i  Cor.  11:23),  considering  this 
remark  of  his  about  the  "twelve,"  must  be 


30 


466  EGYPT  AND  ISRAEL 

taken  in  the  same  sense  as  Stephen's  (The  Acts 
7:52),  and  appHed  to  the  Jewish  authorities. 

8.  The  Ascension  is  not  mentioned  in  the 
Gospels.  The  close  of  the  Mark  (16:9-20)  is 
known  to  be  spurious.  The  "was  carried  up 
into  Heaven"  of  the  Luke  (24:51)  is  to  be  re- 
jected because  not  in  the  oldest  (the  Sinaitic) 
Codex.  The  whole  direct  and  admitted  au- 
thority for  the  Ascension  is  therefore  limited 
to  three  verses  of  The  Acts  (i  :9-ii) ;  a  book 
which  many  argue  was  written  in  the  early 
part  of  the  second  century;  but  even  in  that 
book  the  speeches  of  Peter  and  Stephen  and 
Paul  fail  to  allude  to  the  astonishing  event. 
The  several  notices  of  Jesus  as  sitting  at  the 
right  hand  of  God,  have  no  necessary  connec- 
tion with  a  bodily  ascension.  Indeed,  the  He- 
brews, one  of  the  very  latest  books,  declares 
that  Jesus  ''through  his  blood,  entered  in,  once 
for  all,  into  the  holy  place''  (9:12,  24).  The 
Ascension,  an  event  more  wondrous  than  the 
Resurrection,  is  not  relied  on  or  mentioned  by 
the  epistolary  writers ;  and  even  so  late  a  writer 
as  the  pious  interpolator  of  Josephus  (Antiq. 
18:3)  after  the  days  of  Origen,  A.  D.  185-254, 
fails  to  record  this  remarkable  breach  of  phy- 
sical law  as  among  the  merits  of  Jesus;  while 
in  the  book  of  Origen  against  Celsus  the  zeal- 


EGYPT  AND  ISRAEL  467 

ous  father  seems  not  to  have  known  of  the 
Ascension.  Certainly  no  averment  in  support 
of  the  divinity  of  Jesus  could  have  been  more 
effective  in  the  evangelization  of  mankind,  and 
the  silence  of  Paul  as  to  it,  while  engaged  in 
his  extensive  mission,  is  certain  evidence  that 
it  was  not  among  the  earlier  beliefs.  In  truth, 
when  we  find  the  Matthew  (28:17),  the  Mark 
(16:7),  and  the  John  (21:1)  all  leave  Jesus 
in  Galilee,  while  the  last  authentic  words  of 
the  Luke  on  the  subject  are  ''he  was  parted 
from  them,"  it  might  seem  as  if  all  the  gospel 
writers  preferred  to  have  it  believed  Jesus  was 
alive  in  Galilee  (Galah  means  ''Captivity"  or 
"Exile")  and  liable  to  return  at  any  time  to 
set  up  his  authority  or  to  "avenge"  {Goel,  or 
as  Goel-El)  his  wrong  (Mat.  10:23);  though 
the  John  treats  Jesus  as  a  phantom,  which  en- 
ters closed-doors  (20:19,  26)  and  was  not  to 
be  touched  (:i7).  It  is  not,  therefore,  to  be 
expected  that  the  gospels  would  record  the 
Ascension  of  Jesus,  bodily  or  otherwise.  The 
sole  direct  authority  for  the  Ascension  is  thus 
found  to  be  The  Acts.  This  latter  is  b^^Heved 
by  many  to  have  been  written  after  the  publica- 
tion of  Josephus's  Antiquities,  A.  D.  93,  so 
close  is  the  correspondence  with  it,  and  others 
place  the  date  of  The  Acts  as  late  as  A.  D. 


468  EGYPT  AND  ISRAEL 

1 20  or  130.  The  support  we  see  for  its  late 
date  is  the  fact  that  the  Jews  were  so  scattered 
and  well  established  (The  Acts  9:2;  11 119;  13: 
5,  14-15;  14:1;  17:1,  10,  16;  18:4,  19),  since 
these  synagogues  show  strong  colonies,  and 
this  could  hardly  be  true  till  some  time  after 
the  downfall  of  Jerusalem  in  A.  D.  70.  That 
Jerusalem  is  so  often  alluded  to  in  The  Acts, 
and  no  mention  made  of  its  terrible  fate,  seems 
to  show  that  the  book  antedates  that  event;  a 
point  which  is  difficult  to  surmount;  but  if  it 
was  written,  as  is  urged,  at  Rome,  as  much  as 
half  a  century  after  the  fall  of  the  town,  and 
by  other  than  a  Jew,  postulates  supported  by 
the  familiarity  of  the  author  with  Italy  and 
adjacent  parts,  the  omission  of  all  reference  to 
the  destruction  of  the  town  might  be  accounted 
for.  Then  the  assertion  that  Paul  taught  for 
two  years  "in  the  school  of  Tyrannus''  (The 
Acts  19:10-11)  at  Ephesus  would  seem  a  con- 
troversial boast  which  would  fetch  the  date  of 
the  book  down,  for  it  is  probable  that  Tyanseus 
is  the  right  name  here,  since  in  the  latter  years 
of  the  first  century  the  famous  Apollonius 
Tyanaeus,  whose  thaumaturgy  has  been  so 
often  compared  with  that  told  in  the  New 
Testament,  was  resident  at  Ephesus;  and  in 
connection  with  this  remark  as  to  the  myster- 


EGYPT  AND  ISRAEL  469 

ious  Apollonius  will  be  noticed  the  account  of 
ApoUos  at  Ephesus  which  immediately  pre- 
cedes the  teaching  of  Paul  "in  the  school  of 
Tyrannus"  (18:24-28).  Indeed  it  appears 
feasible  to  frame  such  an  itinerary  of  Paul  as 
is  related  in  The  Acts  from  his  own  epistles. 
Whatever  the  date  of  the  book,  however,  and 
whoever  the  author,  it  is  certain  that  it  alone 
contains  any  authentic  averment  of  the  won- 
drous event  of  the  bodily  ascension  of  Jesus; 
a  statement  not  necessary  to  sustain  the  Psalm 
(16:10),  where  "thy  ^'Hasid''  is  "not  to  see 
She^'h-ath,"  for  the  Resurrection  responds  to 
that  characteristic,  but  to  rank  Jesus  with  the 
Jewish  Elijah  and  with  the  Greek  Ganymede 
or  "cup-bearer''  (Ma-Shek-ah)  or  Me-Shia^'h. 


CHAPTER  VIII 

THE  EARLIER  CLAIMS  OF  CHRISTIANITY 

I.  The  conclusion  to  be  deduced  from 
these  facts  of  omission  is  of  the  most  striking 
nature.  It  is  not  whether  miracles  were 
wrought  by  Jesus,  or  that  in  his  behalf  prod- 
igies were  exhibited.  Still  less  is  it  the  old 
question  as  to  the  possibility  of  the  performance 
of  miracles,  or  that  of  the  authenticity  of  prod- 
igies. The  discussion  of  these  problems  has 
no  place  here,  as  it  has  been  exhausted  long 
ago.  But  the  question  is,  conceding  every 
word  and  every  detail  of  these  wondrous  in- 
cidents to  be  true,  and  the  truer  the  more  im- 
perative the  question,  how  could  they  wholly 
escape  the  knowledge  or  utterly  fail  to  com- 
mand the  consideration  of  contemporary  writ- 
ers and  speakers  who  were  eagerly  engaged 
in  the  propagation  of  a  theology  which  at  this 
day  and  for  many  centuries  past  has  rested  its 
claims  to  divine  origin  and  supremacy  on  these 
very  incidents  ?  Nay,  more ;  writers  and  speak- 
ers who,  as  the  intimate  associates  of  and  be- 


EGYPT  AND  ISRAEL  471 

lievers  in  Jesus,  and  even  his  brothers,  were 
witnesses  of  and  actors  in  this  superhuman 
drama,  and  who  substitute  their  own  homihes 
or  relate  their  own  visions  in  place  of  confirm- 
ing the  events  and  iterating  the  sayings  of 
Almighty  God  during  his  visit  to  and  presence 
in  the  world.  It  must  seem  that  it  is  to  these, 
to  Peter  and  John,  James  and  Jude,  Thomas 
and  James  bar-Zebedee,  that  we  should  look 
for  the  history  of  their  Master  or  brother, 
though  the  two  former  were  ''unlearned  and 
ignorant  men'';  and  yet  it  is  only  the  gospel 
narrative  of  John  which  anyone  has  accredited 
to  one  of  these,  and  no  scholar  would  admit 
that  this  metaphysical  and  ingenious  produc- 
tion, so  variant  from  the  synoptic  gospels,  was 
written  by  a  Galilean  or  Jew,  or  by  an  un- 
learned and  ignorant  man.  No  one,  indeed,  in 
the  three  first  gospels,  claims  their  authorship, 
and  the  Matthew  and  Mark  and  Luke,  to  whom 
they  are  arbitrarily  assigned,  were  not,  except 
Matthew,  among  the  intimates  or  followers  of 
Jesus  during  his  lifetime ;  and  thus  the  surprise 
is  the  greater  that  those  who  actually  knew  of 
these  remarkable  occurrences  should  be  wholly 
dumb  as  to  them,  and  leave  them  to  be  told  by 
those  who  could  only  have  learned  most  of 
them  by  hearsay,  while  these  intimate  asso- 


472  EGYPT  AND  ISRAEL 

ciates  should  write  of  doctrinal  and  pastoral 
themes.  The  fact  is  almost  as. strange  as  that, 
despite  "the  signs  and  wonders"  wrought  by 
and  for  Jesus,  including  the  numerous  cures  he 
wrought,  he  was  unanimously  condemned  by 
the  populace  and  authorities  who  knew  of  these 
to  the  most  shameful  death. 

2.  It  must  be,  in  explanation  of  this,  that 
the  basic  idea  of  the  earliest  Christians,  at  least 
down  to  the  time  of  the  destruction  of  Jerusa- 
lem, A.  D.  70,  was  not  so  much  the  personality 
of  Jesus  as  preparation  for  ''the  Kingdom  of 
Heaven,"  which  was  shortly  to  be  established 
by  his  second  coming.  In  the  i  Corinthians, 
doubtless  the  oldest  of  the  New  Testament 
canon,  Paul  speaks  freely  of  this  expected 
event,  and  as  if  it  were  at  hand  (1:7-8;  4:5; 
7:29-31;  10:11;  11:26).  The  very  resurrec- 
tion of  Jesus  was  the  assurance  of  this  expec- 
tation, for  unless  he  had  risen  unto  life  again 
he  could  have  no  second  coming,  there  would 
be  no  ''Kingdom  of  Heaven,"  no  bodily  resur- 
rection of  others,  and  "then  is  our  preaching 
vain,  your  faith  also  vain"  (i  Cor.  15: 
12-24)  J  that  is  to  say  that  the  whole  Chris- 
tian or  Paulian  faith  of  that  early  day  was 
the  old  hope  for  "God  as  Ruler,"  or  the 
"Kingdom  of  Heaven,"  broadened  into  a  hope 


EGYPT  AND  ISRAEL  473 

that  this  might  extend  to  the  Gentiles,  and 
coupled  with  the  averment  that  Jesus  was 
to  precede  God  as  a  preparatory  messenger 
(vs.  23-26).  And  the  general  idea  was  per- 
haps even  more  realistic  than  that  manner  of 
coming  which  Jesus  so  liked  to  describe  from 
the  Daniel  (7:13-14),  where  this  coming  would 
be  in  the  clouds  of  Heaven,  and  as  Chibar 
Aenosh  or  "glorious  man"*  who  was  to  come 
Kerob  or  "at  hand,''  and  have  dominion.  This 
was  the  creed,  the  faith,  the  bond  of  organiza- 
tion; and  the  course  to  pursue  was  to  lead  a 
brotherly  and  blameless  life  so  as  to  be  in 
unison  with  the  happy  change.  Paul  seems  to 
have  known  naught  of  wonders  at  the  birth 
and  death  of  Jesus,  or  of  the  prodigies  done 
for  him,  or  of  the  Ascension,  save  the  partic- 
ular fact  of  the  bodily  rising,  which  made  Jesus 
the  first  who  had  triumphed  over  the  Kabor 
or  grave;  and  held  that  he  would  soon  come 
back  to  reign;  his  suffering  having  atoned  for 
the  general  Earth-curse ;  wherefore  he  was  the 
promised  Me-Shia^'h  and  Son  of  God.  Upon 
these  dogmas  Paul  built  the  primitive  Church. 
3.     This   Messianic  hope,   however,   must 

*  Not  Chi  Bar,  "like  a  son,"  though  the  play  on  words 
is  there;  and  so  Gibbor  or  "mighty,"  and  hence  Gabri-El; 
the  classic  Mul-Ciber,  etc. 


474  EGYPT  AND  ISRAEL 

have  rapidly  abated  among  the  Galileans  of 
Palestine  when  the  Romans  subjugated  the 
country  and  destroyed  their  holy  city.  It  was 
then  that  these  believers  must  have  turned 
more  eagerly  to  the  personality  of  Jesus.  It 
was  then  that  they  must  have  insisted  that 
their  calamities  and  those  of  the  Jews  came 
upon  them  because  the  latter  had  rejected  and 
crucified  him ;  in  which  case  of  such  divine  ven- 
geance he  must  have  been  the  Son  or  fore- 
runner of  God,  and  must  have  had  manifesta- 
tions of  this,  and  done  works  conformant  with 
such  a  nature.  Friction  with  those  who  denied 
this  and  these  only  developed  more  rapidly  the 
number  and  superhuman  character  of  the 
claims  as  to  him,  till  at  last  the  two  preliminary 
chapters  of  the  Matthew  and  the  Luke  took 
shape,  and  were  prefixed.  That  there  were 
extant  previously  some  accounts  of  Jesus,  and 
sayings  of  his,  may  well  be  supposed,  since  his 
sect  was  firmly  established  from  the  Jordan 
to  the  Tiber,  and  already  had  the  Pauline 
epistles  and  perhaps  other  literature;  nay,  had 
even  been  persecuted  at  Rome,  though  it  is 
more  likely  that  it  was  the  Palestinians  gen- 
erally of  whom  Tacitus  and  Suetonius  speak, 
that  is,  Jews  and  Christians.  In  any  case,  my 
point  is  that  the  personality  of  Jesus  developed 


EGYPT  AND  ISRAEL  475 

towards  the  end  of  the  century,  and  early  in 
the  next,  at  which  latter  time  our  gospels 
probably  took  their  present  general  form ;  and 
this  statement  derives  strong  support,  not  only 
from  the  fact  that  late  canonic  epistles,  such 
as  the  Hebrews,  fail  to  specify  his  miraculous 
origin  and  works  and  death,  but  the  apostolic 
fathers  nowhere  specify  them;  Clemens  Ro- 
manus  mentioning  two  miracles  of  the  Old 
Testament,  but,  apart  from  the  resurrection, 
not  intimating  such  a  power  in  Jesus;  the 
Barnabas  (4:11)  saying  Jesus  did  "many 
wonders  and  signs,''  and  that  he  "arose  from 
the  dead,  manifested  himself  to  his  disciples, 
and  ascended  into  heaven,''  but  specifying 
nothing  save  this  latter;  the  Polycarp  saying 
nought  of  Jesus'  manifestations;  the  Hermas 
saying  nought;  and  it  is  only  when  we  reach 
the  questionable  letters  of  Ignatius  that  we 
hear  of  the  "incarnation,"  "birth,"  and  thrice 
of  Virgin  Mary,  all  without  particulars,  and 
then  of  a  great  star  whereby  Jesus  was  "mani- 
fested." These  books  are  ascribed  to  the  per- 
iod between  A.  D.  100  and  150;  Clemens' 
writing  being  claimed  as  extant  a  year  or 
two  earlier,  and  Ignatius  a  few  years  after 
Clemens;  but  the  particular  feature  they  pre- 
sent is  that,  except  Ignatius,  whose  epistles 


476  EGYPT  AND  ISRAEL 

are  in  sore  controversy,  their  authors  are  as 
free  from  details  of  Jesus'  signs  and  wonders 
as  is  Paul.  They  tell,  scantily,  some  of  the 
logia  of  Jesus,  but  my  inference  is  that  they 
were  fairly  ignorant  of  what  he  did  and  what 
was  done  for  him  because  these  had  not  been 
incorporated  into  any  gospel  as  we  now  have 
it  till  perhaps  after  the  dawn  of  the  second 
century.  Nor  was  there  any  great  need  for 
this,  since  the  belief  in  his  second  coming  was 
yet  implicit  outside  Palestine,  and  all  the  above 
except  Hermas  so  declare,  and  all  these  writ- 
ers seem  to  have  dwelt  outside  Palestine  where 
the  destruction  of  Jerusalem  was  causing  the 
hope  to  fade,  and  the  increasing  personality  of 
Jesus  was  taking  its  place. 

4.  The  Gentiles,  taught  by  Paul  the 
strange  doctrine  of  the  Atonement,  which  we 
notice  fully  in  this  book,  were  therefore  the 
last  who  held  on  to  the  Messianic  hope,  for 
Paul  had  changed  the  Saviour  of  the  Jews  in- 
to the  Saviour  of  the  world  (Rom.  5:6-21;  i 
Cor.  15:3,  21-22).  And  the  fact  of  the  resur- 
rection was  all  that  was  really  urged  to  attest 
the  Christhood  of  Jesus;  it  is  this  that  stands 
out  in  the  writings  ascribed  to  the  apostolic 
fathers  as  bald  and  almost  as  isolated  as  it 
does  in  those  of  Paul.    This  was  the  Christian 


EGYPT  AND  ISRAEL  477 

faith  of  the  first  century,  since  it  was  strictly 
coupled  with  the  second  coming  or  "Kingdom 
of  Heaven."  Hence  it  is  that  Paul  is  to  Chris- 
tianity what  Ezra  is  to  Judaism.  Hence  it  is, 
also,  that  the  empty  grave  of  Jesus  is  the 
cradle  of  Christianity.  Christianity  was  born, 
not  in  a  manger,  but  in  a  sepulchre.  From 
that  sepulchre  have  radiated  the  Star  of  Beth- 
Le^'hem  as  well  as  the  Cross  of  Constantine; 
while  it  has  also  yielded  to  us  the  most  un- 
scientific dogma  of  any  great  religion,  namely, 
that  the  physical  part  of  man  does  not  perish 
at  death,  but  revives  to  everlasting  bliss  or 
everlasting  woe,  as  in  case  of  recreant  Jews  in 
the  time  when  Maccabeus  stood  up  (Dan.  12: 

1-2). 


CHAPTER  IX 

HISTORIC  ENVIRONMENT  OF  JESUS 

I.  Behind  the  canonical  accounts  of  Jesus 
lies  a  lurid  background  of  history  which  such 
accounts  but  feebly  disclose.  Those  who  con- 
fine their  research  to  the  New  Testament  can- 
not be  expected  to  understand  the  peculiar 
conditions  and  antecedents  which  gave  Jesus 
and  Christianity  to  the  world.  Fortunately 
the  next  generation  after  him  supplied  a  secu- 
lar historian,  Josephus,  who,  though  credulous 
and  extravagant  beyond  measure,  has  thrown 
great  light  on  the  social  or  political  status  of 
Palestine  in  the  first  century.  Most  history 
is  perverted  or  distorted  by  the  bias  or  the 
purpose  of  the  historian;  either  that  of  main- 
taining or  assailing  some  cause  or  some  pre- 
tension; or  it  is  inaccurate  from  ignorance,  or 
from  the  sheer  impossibility  that  any  fact  can 
be  stated  with  precision  even  by  those  who 
witness  it.  Josephus  is  heir  to  all  these  frail- 
ties. A  writer  who  states  that  115,880  dead 
Jews  were  carried  out  of  one  gate  of  Jeru- 


EGYPT  AND  ISRAEL  479 

salem,  within  seventy-five  days,  during  its 
siege  by  Titus  (Wars  5:13),  cannot  be  relied 
on  as  accurate,  though  he  be  present  when 
events  occur,  as  Josephus  was  in  that  instance. 
Whatever  discredit  may  attach  to  his  nar- 
rative, however,  we  may  accept  it  as  approxi- 
mation to  the  facts,  since  he  was  largely  con- 
temporary with  and  an  actor  in  many  of  the 
occurrences  he  records  as  taking  place  during 
the  first  century.  He  was  born  at  Jerusalem, 
A.  D.  37,  soon  after  the  death  there  of  Jesus, 
wrote  the  "Wars''  about  A.  D.  75,  the  "Anti- 
quities'' about  A.  D.  93,  and  "Against  Apion" 
about  A.  D.  100. 

2.  He  says,  speaking  of  the  times  of  Arch- 
elaus,  B.  C.  4  to  A.  D.  6,  which  period  is  be- 
lieved to  cover  the  birth  year  of  Jesus,  that  "a 
great  many  set  up  for  kings"  (Wars  2:4); 
and  he  repeats  this  as  to  the  same  period  in  his 
Antiquities  (19:10)  by  saying  that  when  "the 
several  companies  of  the  seditious  lighted  on 
anyone  to  lead  them  they  immediately  made 
him  a  king."  He  also  states  of  the  time  in 
which  Felix  was  governor,  about  A.  D.  60, 
"the  country  was  filled  with  imposters  and  rob- 
bers" ;  that  "imposters  and  deceivers  persuaded 
the  people  to  follow  them  into  the  wilderness, 
and  pretended   they   would   exhibit   manifest 


48o  EGYPT  AND  ISRAEL 

wonders  and  signs''  (Antiq.  20:8),  and  that 
"there  were  such  men  as  deceived  and  deluded 
the  people  under  pretense  of  divine  inspira- 
tion," *Vho  prevailed  with  the  multitude  to 
act  like  madmen,  and  went  before  them  into 
the  wilderness  as  pretending  that  God  would 
show  them  the  signals  of  liberty"  (Wars  2: 
13).  He  names  several  who  led  these  move- 
ments, such  as  Judas  of  Gamala  or  Galilee, 
also  another  Judas  who  raised  rebellion  in 
Galilee;  also  one  Anthrogos,  a  peasant;  then 
Simon  a  servant  of  the  great  Herod;  also  "an 
Egyptian" ;  and  Theudas,  and  notably  Mena^'h- 
em.  Three  of  these  appear  in  the  New  Testa- 
ment, namely,  Theudas  and  Judas  of  Galilee 
(The  Acts  5:36-37),  and  the  Egyptian  (21: 
38).  Some  of  these,  Josephus  says,  assumed 
or  aspired  to  the  royal  dignity.  Most  of  them 
were  attacked  and  put  down  by  the  Roman 
army  of  occupation,  and  not  by  the  native 
authorities. 

3.  The  immediate  cause  of  these  outbreaks 
was  the  servility  in  which  the  Galileans,  rather 
than  the  Judeans,  felt  themselves  upon  the  re- 
duction of  Palestine  to  a  province  of  the 
empire.  This  occurred  after  the  death  of  the 
first  Herod,  and  during  the  short  reign  of 
Archelaus.     The  populace  were  then  enrolled 


EGYPT  AND  ISRAEL  481 

for  taxation,  not  as  before  to  and  tor  their 
hierarchy  of  the  Temple,  but  for  the  Romans. 
The  rule  of  Herod,  a  foreigner,  and  close  ally 
of  the  Romans,  had  been  obnoxious  to  the  Gal- 
ileans; but  Herod  built  the  temple,  tolerated 
their  peculiarities,  and  under  him  the  country 
was  prosperous. 

4.  Galilee,  the  district  most  turbulent,  up- 
on the  imposition  of  Roman  rule,  at  once 
produced  a  leader  in  the  person  of  Judas.  He 
is  severally  called  ''the  Gaulonite,''  ''of  Galilee,'' 
and  "of  Gamala,''  by  Josephus;  Gaulonitis  be- 
ing the  district  just  north  and  east  of  Lake 
Galilee,  and  Gamala  a  town  shortly  to  the  east 
of  that  water.  Josephus  considers  that  Judas 
founded  a  fourth  philosophic  sect  (Antiq.  18: 
i),  as  distinguished  from  the  Pharisees,  Sad- 
ducees,  and  Essenes.  It  seems,  however,  from 
his  three  or  four  notices  of  Judas,  that  it  was 
not  so  much  a  philosophic  sect  as  it  was  a 
political  and  religious  sentiment.  "These  men,'' 
he  says,  "agree  in  all  other  things  with  the 
Pharisee  notions;  but  they  have  an  inviolable 
attachment  to  liberty,  and  say  that  God  is  to  be 
their  only  Ruler  and  Lord."  He  then  tells  that 
with  intense  fortitude  they  braved  or  received 
danger,  pain,  death;  thus  showing  that  they 
must  have  come  in  conflict  with  the  authorities. 


482  EGYPT  AND  ISRAEL 

In  another  part  of  the  same  chapter  he  states 
that  this  Judas  and  one  Sadduc  ''both  said  that 
this  taxation"  [by  the  Romans]  ''was  no  better 
than  an  introduction  to  slavery,  and  exhorted 
the  nation  to  assert  their  Hberty."  (Antiq.  i8: 
i).  In  his  other  history  (Wars  2:8)  Josephus 
says  "Judas  prevailed  on  his  countrymen  to 
revolt,  and  said  they  were  cowards  if  they 
would  endure  to  pay  a  tax  to  the  Romans ;  and 
would,  after  God,  submit  to  mortal  men  as  their 
Lord'';  that  is,  after  being  subject  so  long  to 
God  they  were  cowards  if  they  submitted  to 
the  Romans.  Josephus  says  the  Jewish  "nation 
was  infected  with  this  doctrine  to  an  incredible 
degree''  (Antiq.  18:1).  And  this  sect  or  party 
continued  to  exist,  and  waxed  bolder  and 
stronger  till  he  says  "it  was  in  Gessius  Florus' 
time"  [about  A.  D.  65]  "that  the  nation  began 
to  grow  mad  with  this  distemper"  (Antiq.  18: 

I)- 

5.  It  was  then  that  Mena'^hem  (that  is, 
"the  Comforter")  the  son  of  Judas  of  Galilee, 
began  the  war  which  five  years  later  ended  in 
the  destruction  of  Jerusalem  (Wars  2:17). 
Two  other  sons  of  Judas,  James  and  Simon, 
had  been  crucified  by  order  of  the  procurator 
Tiberius  Alexander,  about  A.  D.  50  (Antiq. 
20:5),  but  for  what  offense  we  are  not  told. 


EGYPT  AND  ISRAEL  483 

Mena^'hem  broke  up  the  public  armory  at  Mes- 
sada,  and  came  back  into  Jerusalem  in  royal 
pomp;  became  leader  of  the  seditionary  forces 
which  were  assailing  the  Roman  garrison  of 
that  town;  put  on  kingly  robes,  and  went  into 
the  temple  to  worship;  whereupon  envy  raised 
up  Lazarus  and  others  there;  Mena^'hem  fled 
to  the  suburb  called  Ophla,  was  there  skulking 
when  caught;  was  brought  back,  tortured,  put 
to  death;  together  with  some  of  his  prominent 
followers. 

6.  The  influence  of  this  Judas  of  Galilee 
must  have  been  very  considerable  in  his  day 
when  we  observe  that  his  teaching  led  to  the 
bloody  and  terrible  revolt  sixty  years  later. 
But,  while  Josephus  charges  that  Judas  ex- 
horted the  Jews  to  revolt,  that  his  teaching 
caused  them  to  revolt,  nowhere  is  it  said  that 
he  himself  did  any  act  of  violence.  In  one  place 
he  is  called  a  "sophist,"  in  another  place  "a 
very  cunning  sophist,''  by  the  historian;  by 
which  terms  we  are  doubtless  to  understand 
that  Judas  was  a  plausible  reasoner.  In  one 
place  we  are  told  that  it  was  "a  system  of 
philosophy,"  and  twice  that  it  was  ''a  philoso- 
phic sect,"  that  Judas  founded.  The  fact  that 
Josephus  opposed  the  revolt  of  his  countrymen, 
that  he  deserted  their  cause  when  its  excesses 


484  EGYPT  AND  ISRAEL 

were  too  intolerable  and  atrocious,  and  joined 
their  enemies,  and  that  his  books  were  written 
after  the  triumph  of  the  latter,  when  he  was  a 
pensioner  on  Roman  bounty,  and  anxious  to 
ingratiate  himself  with  them,  tends  to  show 
that  he  has  not  done  full  justice  to  or  stated 
the  better  side  of  the  doctrines  of  the  Galilean. 
A  righteous  resentment  against  one  who  was 
the  teacher  of  doctrines  which  had  resulted  in 
the  overthrow  of  his  people  and  their  unparal- 
leled miseries,  might  well  excuse  the  silence  or 
the  injustice  with  which  Josephus  treats  this 
man  and  his  sect.  In  the  narrative  he  gives 
of  his  own  life,  Josephus  says  he  himself  had 
in  turn  been  a  Pharisee,  Sadducee,  and  Essene, 
and  that  he  also  dwelt  from  the  time  he  was 
sixteen  till  he  was  nineteen  years  of  age  in  "the 
desert''  with  one  Banus,  a  dervish  or  monk, 
who  baptised  with  water,  and  who  was  perhaps 
a  follower  of  John  the  Baptist.  The  sect  of 
Pharisees,  however,  was  the  one  to  which 
Josephus  at  last  attached  himself.  It  may  be 
that  Banus  in  some  sort  represented  the  sect 
of  Judas  of  Galilee. 

7.  It  can  hardly  be  doubted,  indeed,  that 
the  Jews  of  the  first  century  were  divided  into 
political  factions,  the  extremes  of  which  were 
the  Pharisees  and  the  Galileans:  the  former 


EGYPT  AND  ISRAEL  485 

clinging  to  the  pentateuchal  writings,  the  latter 
to  the  prophetic  or  apocalyptic  books;  the 
former  people  being  the  wealthier,  more  con- 
tented, more  intelligent,  and  stoical;  the  latter 
the  poorer,  more  restless,  more  rustic,  more 
emotionable.  The  law  on  the  one  hand,  upheld 
in  Jerusalem  and  perhaps  all  Judea;  the 
prophets  on  the  other  hand,  revered  in  Galilee 
and  the  trans-Jordan,  were  the  salient  points 
of  division.  The  Isaiah,  the  Ezekiel,  the  Zech- 
ariah,  the  Malachi,  the  Daniel,  were  feeding 
and  inflaming  the  hopes  of  the  lowly;  while 
the  ceremonial  law  and  its  ritual  continued  to 
satisfy  the  governing  class :  It  has  been  shown 
in  this  volume  that  this  division  had  existed 
for  centuries  (Jere.  7:22;  23:31;  Ezek.  22:28; 
23:7-8;  Dan.  12:1-3).  Only  a  stimulant  was 
needed  to  develop  and  extend  this  sharp  divi- 
sion; just  as  the  folly  of  the  two  first  Stuarts 
developed  a  like  outbreak  in  Britain.  This 
former  came,  about  the  year  A.  D.  6,  when 
Archelaus,  son  of  the  first  Herod,  was  removed 
from  the  petty  throne  of  Judea,  the  autonomy 
of  the  nation  was  swept  away,  and  that  coun- 
try and  people  became  a  province  of  Rome, 
subject  to  direct  taxation  in  place  of  tribute, 
and  under  the  supervision  of  military  gov- 
ernors. 


486  EGYPT  AND  ISRAEL 

8.  It  was  then  that  Judas  and  his  sect  or 
party  arose;  not  in  the  streets  of  Jerusalem, 
but  among  the  hills  of  Galilee.  And  it  is  cur- 
ious to  note  that,  of  the  three  sons  of  Judas 
whose  names  have  come  down  to  us,  James 
and  Simon  bore  the  same  names  as  those  of 
two  of  the  brothers  of  Jesus,  while  the  name 
of  the  other  Me-Na^'hem;  is  said  to  mean  ''The 
Comforter''  (Na-^Hem,  Isaiah  40:1;  61:2; 
comp.  John  14: — 16:).  Though  Judas  founded 
a  sect  or  party  which  existed  at  least  up  to  the 
time  Josephus  wrote  the  Antiquities,  about  A. 
D.  93,  it  nowhere  appears  that  Judas  himself 
did  any  miracles  or  that  any  prodigies  attend- 
ed his  birth,  death  or  career.  Indeed,  Josephus 
does  not  tell  what  fate  befel  Judas,  but  we  learn 
from  The  Acts  (5:37)  that  he  was  slain. 


CHAPTER  X 

ANTECEDENTS   OF   CHRISTIANITY 

I.  ''God  is  to  be  Ruler"  are  words  which, 
in  the  mouth  of  "a  very  cunning  sophister," 
among  a  people  ignorant  of  the  power  and  re- 
sources of  Rome,  and  who  saw  in  the  insignia 
of  her  authority  ''the  abomination  that  maketh 
desolate"  (Daniel  12:11),  was  a  phrase  dan- 
gerous to  the  public  tranquillity.  It  was  one 
easily  demonstrated  out  of  books  held  by 
Galileans  to  be  ancient  and  sacred.  The  Dan- 
iel, a  book  written  during  or  soon  after  the 
deadly  struggle  of  the  rebel  people  against 
Antiochus  Epiphanes,  about  B.  C.  165;  a  king 
who  had  decreed  the  abolition  of  the  Jewish 
religion,  and  set  up  statues  of  his  own  Hellenic 
gods  in  the  temple  at  Jerusalem;  this  book,  I 
say,  was  among  these  inspired  writings,  and 
believed  to  be  centuries  older  and  mysteriously 
prophetic.  The  Jews  had  been  tributaries  of 
the  Macedonian  powers  around  them  since  the 
days  of  Alexander,  B.  C.  330,  and  their  relig- 
ion had  been  tolerated  by  his  successors  till 


488  EGYPT  AND  ISRAEL 

this  Antiochus,  supporting  a  Hellenizing  fac- 
tion (Dan.  11:30,  32),  offended  sentiments  of 
piety  or  patriotism ;  piety  and  patriotism  being 
to  the  Jews  much  the  same  thing.  Their  fierce 
and  sanguinary  resistance  to  Antiochus  (Dan. 
12:1-3),  crowned  by  victory,  had  served  to  in- 
tensify the  prejudice  against  images  and  other 
concrete  symbols,  which  were  called  "abomina- 
tions" {Shik-Az  or  -Ku^)  to  Jehoah  and  pol- 
lutions of  his  temple.  The  references  in  the 
Daniel  to  the  conduct  of  Antiochus  (9:27;  11 : 
31;  12:11)  in  setting  up  "abominations''  are 
coupled  with  hopeful  intimations  of  the  over- 
throw or  end  of  these  (12:),  and  to  a  blessed 
period  that  would  follow  (12:12),  which  only 
"the  wise"  {Ma-Sach-Il-im) ,  Josephus'  "cun- 
ning sophister,"  would  understand  or  could  ex- 
plain; the  closing  verse  (12:13),  properly 
rendered,  intimates  that  this  "judgment-god" 
(Dani-El)  will  "rest"  (Ta-Niu'h)  till  that 
"end"  (Kes;  also  "awakening,"  12:2)  shall 
come;  and,  as  the  masses  of  the  Galileans  of 
the  times  of  Judas  (Jada,  "wise")  had  fallen 
into  the  opinion  that  this  book  was  written  by 
one  of  their  "prophets"  three  or  four  centuries 
before  the  events  and  visions  it  records,  its 
obscurities  of  language  when  the  events  them- 
selves had  become  obscure  were  readily  made 


EGYPT  AND  ISRAEL  489 

applicable,  by  a  wise  or  cunning  man,  to  the 
humiliations  the  Roman  symbols  subjected 
them  to.  The  Ma-Sach-Il-im  here  mentioned 
were  perhaps  those  who  believed  in  the  "hid- 
den'' (Me-Shech)  god,  who  would  come,  and 
the  Galileans  of  the  first  century  were  "be- 
reaved'' (Sech-ol)  till  that  time  should  be 
(Luke  2:25;  John  4:25) ;  and  so  Jesus  alludes 
to  Noa'^h  (Mat.  24:37-38)  as  his  understanding 
of  Nnfk  (trans,  "rest,"  Dan.  12:13),  or 
Isaiah's  (40:1)  Na'h-am  (trans,  "comfort"); 
and  elsewhere  (John  14:16,  &c.)  Jesus  speaks 
of  this  as  the  "Comforter,"  which  the  Hebrew 
word  MeNa^h-em  represents. 

2.  It  was  also  easy  to  show  that  the  Mac- 
cabean  or  Has-Amon-ian  triumph  set  forth  by 
the  Daniel  was  in  touch  with  similar  expres- 
sions and  expectancies  trilled  in  other  of  their 
fervid  lyrical  literature;  told  more  figuratively 
and  less  accurately  in  the  vein  of  rhapsody.  In 
the  Isaiah,  some  parts  of  which  are  as  late  as 
the  going  of  Onias  into  Egypt,  B.  C.  175  (19: 
18-21),  there  is  an  apparent  declaration  of  the 
coming  reign  of  Jehoah  (66:15-24)  which  was 
to  be  attended  by  great  violence  and  destruc- 
tive incidents  because  of  the  Shik-Kuz.*    The 


*Ba-Aal  Piphioth  (Isaiah  41:15)  is  rendered  "teeth,"  but 
I  cannot  pass  it  over  without  suspicion  that  it  is  a  reference 


490  EGYPT  AND  ISRAEL 

Joel  is  almost  wholly  given  to  this  concept,  and 
the  day  of  Jehoah  is  not  only  made  awful  (2: 
30,  31)  but  "near''  (Kerob,  1:15;  2:1;  4:14) 
in  the  valley  of  "the  ""Her-uz"  (trans,  "deci- 
sion"; perhaps  "Horus").  The  Zephaniah  (i : 
7,  14)  is  of  like  purport.  The  Zechariah  (9: 
3-5),  written  perhaps  after  Alexander  de- 
stroyed Tyre  and  Azza,  or  even  after  the  Mac- 
cabean  war  (9:13-16),  says  destructive  war- 
fare was  to  precede  this  advent  (14:),  and 
Jehoah  when  successful  was  to  reign  over  all 
Earth  (14:9).  In  the  Malachi  the  divine  ap- 
pearance was  to  be  attended  by  wars  and 
vengeance,  and  Jehoah  was  to  come  suddenly 
into  his  temple;  but  some  later  hand  perhaps 
added  the  last  several  verses  which  say  that 
his  Maleach  who  was  to  precede  him  was 
Elijah  the  prophet;  though  the  Isaiah  (45:1- 
2)  has  it  that  Jehoah  is  to  precede  his  Me-Sia^'h 
C^or-Esh.  Indeed,  all  the  rhapsodic  or  "pro- 
phetic" books  came  to  be  valuable  and  got  into 
the  canon  for  that  they  asserted  or  referred  to 
this  manifestation  of  Jehoah,  or  his  herald  or 
messenger,  and  the  sequent  day  of  their  rule 
or  kingdom  or  personal  administration ;  so  that 
Cherash  or  C'oresh  became  "Cheris-t,"  though 

to  Antiochus  Epiphanes ;  and  the  more  because  he  laid  special 
claims  to  divine  honors,  and  hence  was  a  Ba-Aal  or  false  god. 


EGYPT  AND  ISRAEL  491 

in  Hebrew  Cheraz  is  rendered  ''herald."  A 
gentle  and  beneficient  view  of  this  hope  was 
also  presented,  in  contrast  to  the  one  of  terror 
and  vengeance;  and  we  find  in  the  Isaiah  (61 : 
1-2)  that  Ma-She^h  of  Jehoah  is  to  "proclaim 
to  captives"  (Kere  Shebu-im),  as  the  Greek 
Chaire  Demeter  or  "Hail,  Demeter!"  at  Eleu- 
Isis,  and  also  "comfort"  {Na'h-em)  the  poor; 
a  task  and  an  office  therefore  (Luke  4:16-30) 
assigned  to  Jesus.  It  is  curious  that  this 
famous  chapter  (61:)  of  the  Isaiah,  opening 
with  "Spirit  of  Adonai  Jehoah  is  upon  me  Jaan 
Ma-She^'h  Jehoah,"  may  have  suggested  the 
name  "Johan"  or  "John,"  though  Jaan  is  rend- 
ered "because."  There  was  also  (Dan.  7:9, 
&c.)  the  majestic  figure  of  the  Athik  of  Days, 
sitting  when  Cheras-Avan  Rem-i,"^  which  can- 
not be  the  plural  "thrones"  (Cheras-in),  nor 
"were  placed,"  but  perhaps  J-Avan  ("Greece") 
and  A-Ram  ("Syria"),  as  some  reference  to 
Antiochus  Epiphanes,  the  beast  burned  there 
with  fire;  and  thereupon  came  Chebar  Enosh, 
not  "like-unto  the  Son  of  Man,"  but  ''glory 
man"  (comp.  Chebor  Jehoah,  Ex.  24:16,  17), 
who  seems  to  be  Maccabaios  (Ma-Chebor?), 

*  "Thrones  were  placed"  is  not  satisfactory  to  our  trans- 
lators, as  their  marginals  show.  Rem-i  may  be  "Romans,"  as 
it  was  they  who  forced  Epiphanes  out  of  Egypt. 


492  EGYPT  AND  ISRAEL 

for  Michael  (Dan.  12:1)  certainly  is,  yet  My- 
gale  is  Greek  for  ''shrew-mouse/'  sacred  to 
Horus  or  ''Hor-us,  and  ''mouse"  is  Hebrew 
A-Chabor,  symbolized  at  Jerusalem  (Isaiah 
66:17)  perhaps  for  Horus. 

3.  These  hopes  might  well  be  indulged, 
molded  into  shape,  and  nursed  into  flame  by 
a  simple  people  rendered  wretched  by  their 
calamities,  and  embittered  by  the  arrogance 
of  the  ruling  and  wealthy  class  in  the  strong- 
hold and  capital  Jerusalem ;  a  class  which  were 
content  to  temporize  with  a  conqueror  their 
intelligence  taught  them  they  could  not  over- 
throw, and  who  relied  on  and  pointed  to 
pentateuchal  law  for  national  as  well  as  in- 
dividual salvation.  It  was  these  who  had  al- 
lowed Pompey  to  go  into  the  arcanum  of  the 
temple  (B.  C.  63),  who  had  not  resisted  the 
Parthians  when  they  occupied  Jerusalem  (B. 
C.  40),  who  had  submitted  to  Herod  the  Idu- 
mean,  and  who  were  now  accepting  the  sway 
of  the  Romans.  It  was  mainly  if  not  wholly 
the  rustics  of  Galilee  to  whom  the  words  of 
Judas,  that  "God  is  to  be  Ruler"  when  "the 
abomination  that  maketh  desolate  is  set  up," 
had  a  profound  significance. 

4.  Even  at  Jerusalem,  in  the  last  days  of 
Herod  I,  and  not  long  before  Judas  of  Galilee 


EGYPT  AND  ISRAEL  493 

arose,  there  had  been  an  out-break  because 
Herod  had  put  a  gilt  eagle  on  the  great  gate 
of  the  temple,  which  he  had  had  re-built  (Wars 
1:33;  Antiq.  17:6).  Upon  a  rumor  of  the 
death  of  the  aged  monarch,  some  students 
were  emboldened  to  cut  down  this  symbol  in 
open  day.  The  ''innocents,''  to  the  number  of 
forty,  were  seized  and  put  to  death,  together 
with  their  rabbins  or  teachers.  The  latter 
were  Matthew  of  Megala  and  Judas  of  Sep- 
phoris,  or  sons  of  Margalus  and  Sepphoris  as 
the  translator  of  Josephus  has  it.  They  were 
famous  interpreters  of  the  law%  it  seems,  and 
their  school  was  numerously  attended.  They 
said  the  eagle  was  a  desecration  of  the  temple, 
and  urged  their  pupils  to  pull  it  down ;  saying 
also  that,  if  these  lost  life  for  the  deed,  the  soul 
was  immortal,  and  they  would  be  rewarded 
with  happiness  after  death,  as  well  as  enjoy 
earthly  fame.  The  two  rabbins  did  not  resist 
arrest,  and  we  are  twice  told  that  Matthew 
was  burnt  alive;  the  only  eclipse  recorded  by 
Josephus  occurring  of  the  moon  the  night  of 
the  day  on  which  he  suffered,  which  has  been 
calculated  as  that  of  13  March,  B.  C.  4.  It  is 
inferable  that  Judas,  who  was  delivered  to  be 
burnt,  likewise  perished.  T<he  populace  at 
Jerusalem    consented   to   the   death   of   these 


494  EGYPT  AND  ISRAEL 

teachers  and  students.  The  prophets  or  "div- 
iners/' however,  said  Herod's  Hngering  and 
painful  death  was  a  penalty  inflicted  on  him 
for  the  execution  of  the  two  rabbins.  At  the 
ensuing  Passover  some  of  the  country  people 
stood  in  the  temple  bewailing  these  rabbins, 
insomuch  that  a  sedition  arose,  repressed  by 
the  soldiers  of  Archelaus,  and  3,000  (Wars  2: 
i)  or  8,000  (Antiq.  17:9)  of  the  people  in  and 
about  the  temple  were  killed.  These  incidents 
are  told  at  some  length  by  the  careless  his- 
torian. From  the  statements  it  must  appear 
that  this  was  a  collision  between  Judeans  and 
Galileans;  a  view  which  draws  support  from 
the  name  Sepphoris  (Saripheus  in  the  Anti- 
quities) connected  with  that  of  Judas;  Sep- 
phoris being  at  the  time  a  chief  town  of  Gali- 
lee, about  five  miles  from  Nazareth. 

5.  A  thought  must  come  to  the  more  de- 
liberative, in  connection  with  this  episode, 
which  occurred  about  thirty-five  years  before 
the  crucifixion  of  Jesus  of  Nazareth.  The 
two  rabbins  are  not  said  to  have  done  any 
miracles,  or  had  any  prodigies  performed  in 
their  behalf,  except  the  eclipse  and  the  disease 
and  death  of  Herod,  yet  a  bloody  sedition  of 
some  magnitude  followed  fast  on  the  event, 
and  this  in  and  about  the  temple  during  the 


EGYPT  AND  ISRAEL  495 

ensuing  Passover.  Nor  is  the  distinction  be- 
tween their  teaching  and  the  "God  is  to  be 
Ruler"  of  Judas,  or  "the  kingdom  of  Heaven 
is  at  hand"  of  John  and  Jesus,  so  very  appar- 
ent, and  yet  there  was  the  opposite  of  a  sedition 
as  to  Jesus. 

6.  The  fond  and  enticing  hope  that  at 
some  future  time  "God  is  to  be  Ruler";  that 
there  is  to  be  a  better  day,  when  Good  shall 
prevail  over  Evil ;  is  not  only  at  the  root  of  all 
religions,  but  is  the  basis  of  human  activity  in 
every  department.  This  expectancy  is  vivid 
and  intense  in  men's  minds,  'so  far  as  religious 
concepts  are  concerned,  in  the  degree  that  men 
are  wretched,  and  realistic  in  proportion  to 
their  ignorance.  To  the  Galileans  their  sacred 
books  had  promised  or  seemed  to  promise  a 
distinctive  relief,  in  the  form  of  an  actual 
sovereignty  of  Jehoah,  and  the  over-throw 
of  heathen  power;  and  it  only  remained  for 
Elijah  or  other  divine  herald  to  come  and  an- 
nounce the  arrival  of  the  predicted  period  when 
this  should  take  place.  It  was  now  apparent, 
from  the  dominance  of  Rome,  that  this  period 
could  not  long  be  deferred,  and  in  order  to 
hasten  it  a  preparatory  stage  or  system  of  con- 
duct was  essential.  "Repent  ye,"  cried  John 
and  Jesus;  "disengage  yourselves  from  prac- 


496  EGYPT  AND  ISRAEL 

tical  concerns  in  order  that  ye  may  be  ready 
for  the  mighty  change" ;  and  we  may  Hkewise 
understand  that  the  ''system  of  philosophy" 
ascribed  to  Judas  of  Gahlee  meant  some  social 
deportment  of  the  same  sort.  The  rite  of  bap- 
tism instituted  by  John  and  followed  by  Jesus 
signified  to  the  outer  world  an  acceptance  of 
this  expectancy,  and  a  purpose  to  conform  to  it 
by  a  new  course  of  conduct. 

7.  But  the  development  of  this  ideal,  this 
hope,  thus  precipitated  by  the  political  and 
social  conditions  which  had  come  upon  the  na- 
tion, was  necessarily  reprobated  by  those  who 
were  too  intelligent  to  mistake  the  sacred 
authors,  or  who  interpreted  them  in  a  less 
fervid  sense;  or  by  those  who  knew  the 
strength  of  the  Roman  arms,  or  by  those  who 
relied  on  the  ceremonial  law  and  ancient  faith 
for  national  redemption.  To  any  and  all  of 
these,  and  especially  to  such  as  were  in  any  way 
connected  with  civic  and  religious  functions, 
the  doctrines  of  Judas  and  his  successors 
must  have  appeared  seditious  and  dangerous, 
as  threatening  the  national  stability;  or,  as 
Josephus  said  of  them  after  the  event,  they 
"laid  the  foundation  of  our  future  miseries" 
(Antiq.  18:1). 


CHAPTER  XI 

THE  CLAIMS  JESUS  MADE  FOR  HIMSELF 

I.  God  could,  of  course,  only  be  consid- 
ered as  Ruler  when  active  in  the  exercise  of 
the  power  to  protect,  to  reward,  to  punish.  The 
''Kingdom  of  Heaven,"  when  transferred  to 
Earth,  was  to  be  necessarily  a  political  as  well 
as  religious  government.  The  famous  prayer 
taught  by  Jesus  not  only  invokes  the  coming 
of  this  kingdom,  but  that  God's  will  be  done, 
"as  in  Heaven,  so  on  Earth.''  John  and  Jesus 
both  seem  to  have  earnestly  believed,  at  least 
at  one  time,  that  this  remarkable  event  would 
happen,  and  was  even  "at-hand"  (Kerob). 
Jesus  declared  there  were  those  who  heard  him 
who  would  not  taste  death  till  they  saw  this 
kingdom  come  (Mat.  16:28;  Mark  9:1;  Luke 
9:27;  comp.  I  Cor.  11-26).  And  when  God 
came,  Jesus  said,  everyone  would  be  rewarded 
according  to  his  works  (Mat.  16:27).  The 
change  desired  was  therefore  a  political  one, 
as  politics  are  the  methods  by  which  a  people 
are  governed  or  ruled. 

32 


498  EGYPT  AND  ISRAEL 

2.  Indeed,  the  peculiarity  of  Hebrew  his- 
tory and  rehgion,  and  that  which  lends  to  these 
some  of  their  deep  interest  to  those  of  serious 
mind,  is  the  fact  that  their  politics  and  religion 
were  much  the  same  thing;  for  Deity  was  al- 
leged to  be  constantly  controlling  or  directing 
their  public  affairs.  God  in  human  govern- 
ment is  a  marvelous  conception,  attractive  alike 
in  the  Iliad  and  the  Isaiah.  The  intelligent 
and  happier  Greek  had,  however,  referred  such 
condition  to  by-gone  ages;  the  oppressed  and 
meditative  Jew  believed  that  propitation  would 
at  any  hour  renew  a  relation  which  sin  had 
merely  suspended.  And  this  sin  which  thus  in- 
tercepted the  divine  relation  was  considered  by 
the  devout  Judean  or  Galilean,  and  even  by 
many  religious  people  of  our  day,  as  that  of 
others  wholly,  which  must  be  removed  by  force 
or  persuasion.  Theocracy  is  really  the  dream 
of  mankind;  but  many  Hebrews  of  the  first 
century  dreamed  with  open  eyes. 

3.  Howbeit,  as  God  does  not  deign  at  all 
times  personally  to  exercise  sovereignty  and 
supervision  over  political  institutions,  there 
are  never  wanting  those  who  offer  themselves 
to  act  in  his  stead  or  to  speak  in  his  name. 
Religious  or  theologic  sects  and  schisms  arise 
from  the  fact  that  the  claimants  of  this  pre- 


EGYPT  AND  ISRAEL  499 

rogative  are  numerous,  and  several  different 
ones  become  acceptable  to  several  separate 
portions  of  the  masses.  In  a  theocracy,  such 
as  that  at  Jerusalem,  the  number  of  claimants 
is  more  apt  to  be  large,  and  they  will  conflict 
with  one  another  in  proportion  as  the  temporal 
interests  suffer  depression. 

4.  The  difficulty  encountered  by  the  scien- 
tist or  student  of  history  is,  not  that  he 
denies  the  existence  of  God,  or  even  his  gen- 
eral superintendence,  but  the  scientist  is  un- 
able to  comprehend  that  any  particular  person 
can  be  selected,  or  which  particular  person,  to 
communicate  the  pleasure  and  will  of  Deity. 
The  broad  difference  in  the  faculties  and  en- 
dowments of  men,  in  their  conditions  and  op- 
portunities, in  their  temperaments  and  desires, 
which  must  seem  arbitrary  and  partial,  and 
the  effect  of  discrimination,  would  suggest 
that  some  one  or  more  of  them  might  possess 
a  special  heritage  from  a  common  Father;  but 
even  these  gifts  or  advantages  do  not  suffice 
in  the  opinion  of  some  to  indicate  or  imply  a 
commission  in  divine  or  sacred  things  to  the 
one  so  circumstanced.  The  masses  of  man- 
kind, however,  in  every  age,  knowing  little  of 
natural  phenomena,  and  seeing  little  of  social 
mechanism,   are   more   likely   to   observe   the 


500  EGYPT  AND  ISRAEL 

favoritism  of  both  society  and  nature,  and 
hence  yield  their  suffrages  or  faith  the  more 
readily  to  some  one  of  the  claimants.  Both 
classes  are  equally  and  alike  sincere,  as  is  each 
individual,  in  these  opinions,  howsoever  they 
differ,  since  opinions,  or  ideals  on  which  opin- 
ions are  based,  are  as  spontaneous  as  appetites, 
and  are  less  orderly,  less  under  our  control. 

5.  That  Jesus  asserted  his  own  claim  as 
representative  of  Jehoah  or  of  God  can  hardly 
be  questioned,  though  certain  passages  when 
compared  leave  the  student  in  doubt  as  to  his 
precise  attitude  on  this  important  point.  It 
must  ever  be  borne  in  memory  that  he  wrote 
nothing,  and  that  the  reports  we  have  of  his 
conversation  and  conduct  were  written  many 
years  after  his  disappearance,  probably  by  no 
one  who  personally  heard  or  knew  him,  and 
that  these  reports  as  they  come  to  us  are  fre- 
quently interpolated.  All  the  logia  and  inci- 
dents and  events  recorded  in  the  Gospels  are 
most  probably  ''hearsay,"  and  it  is  not  certain 
that  a  line  of  them  was  written  in  Palestine; 
and  we  have  only  our  translation  of  a  Greek 
rendering  of  words  of  Jesus  uttered  in  Hebrew 
or  Aramaic,  and  translations  are  only  approxi- 
mations. But  from  these  it  must  appear  that 
Jesus  is  represented  as  expressing  very  differ- 


EGYPT  AND  ISRAEL  501 

ent  concepts  of  his  own  personality;  so  wide 
apart,  indeed,  that  it  seems  the  claim  or  con- 
versation of  different  persons.  Can  it  be  that 
Jesus  said  at  one  time  "I  and  my  father  are 
one,"  and  ''He  that  hath  seen  me  hath  seen  the 
Father,"  and  "I  came  down  from  Heaven" 
(John  10:30;  6:35;  14:9),  and  that  he  also 
said  he  was  only  "sanctified  and  sent,"  and 
that  he  was  not  to  be  called  ''good,"  and  that 
he  also  reproached  God  for  forsaking  him? 
(John  10:36;  Mark  10:18;  Luke  18:19;  Mat. 
27:46).  Even  one  subject  to  elation  and  de- 
jection could  scarcely  express  such  variant 
ideas  of  himself.  And  yet  we  are  told  that  it 
was  only  for  his  pretensions  or  claims  that  he 
w^as  put  to  death,  and  that  these  were  consid- 
ered by  his  countrymen  to  be  blasphemous; 
and  hence  these  claims  must  have  been  exces- 
sive to  have  aroused  so  much  rancor  in  a  land 
and  among  a  people  where  figurative  language 
was  and  is  extreme,  and  where  the  term  "man 
of  God"  or  "son  of  God"  was  not  at  all  un- 
common ;  John  the  Baptist  himself  having  been 
"sent  from  God"  (John  1:6).  And,  if  it  was 
not  for  his  claims  that  he  suffered,  it  could 
hardly  have  been  for  the  riot  he  caused  in  the 
temple  as  seeming  to  him  still  Jeremiah's  (7: 
II,   15)   "den  of  robbers";  and,  if  we  say  it 


502  EGYPT  AND  ISRAEL 

was  for  his  denunciation  of  Scribes  and  Phar- 
isees, we  must  yet  account  somehow  for  the 
wrath  of  more  humble  people.  And  yet  it  is 
difficult  to  believe  that  he  said  ''He  that  hath 
seen  me  has  seen  the  Father." 

6.  The  title  ''Son  of  Man"  which  he  is 
said  to  have  applied  to  himself  (Mat.  26:24, 
64;  Mark  14:  21;  Luke  22:69),  ^^^  i^  the 
sense  of  Daniel's  Chebar  Enosh,  is  so  contra- 
dictory of  his  modest  claims  that  we  suspect 
he  meant  the  Ben  Adam  of  the  Ezekiel;  the 
second  and  third  chapters  of  which  book  not 
only  originate  this  singular  phrase  (really 
*'Son  or  Earth"),  but  associate  it  closely  with 
that  Issea  Rua^'h  (Ezek.  3:12)  or  upraising 
spirit  which  developed  into  the  third  person 
of  the  Trinity;  this  Je-^'Hezek-El  who  went  to 
"them  of  the  captivity"  (3:15)  and  found  them 
"impudent  and  stiff-heaxted."  The  whole  mis- 
sion of  Jesus  might  have  derived  its  inspiration 
from  these  two  chapters.  Howbeit,  it  seems 
doubtful  that  Jesus  claimed  to  be  a  son  of 
David,  from  whose  lineage  Me-Shia^'h  was 
expected  to  come  (John  7:41-42),  for  he  was 
a  Galilean,  which  w^as  a  mixed  race,  and  he 
made  the  "common  people"  glad  by  proving 
from  Scripture  that  Me-Shia^'h  was  not  to  be 


EGYPT  AND  ISRAEL  503 

a  son  of  David  (Mat.  22:41-46;  Mark  12:35- 
iy\  Luke  20:41-44). 

7.  In  the  John  Gospel  (4:26;  5:18;  9:35, 
2)^)  we  find  that  Jesus  more  than  once  claimed 
distinctly  that  he  was  '*the  son  of  God."  On 
one  occasion,  however,  when  charged  with  this 
assertion,  he  explained  it  away  by  a  citation 
which  showed  that  he  was  not  claiming  more 
than  was  said  of  all  Jews  in  their  ancient  writ- 
ings (John  10:33-36).  In  the  Mark  (3:11-12) 
he  admits  to  the  unclean  spirits  that  he  is  the 
Son  of  God,  but  asks  them  not  to  make  the  fact 
or  the  assertion  known.  At  the  trial,  while 
the  other  two  synoptics  render  his  reply  as  to 
this  evasive  or  equivocal  (Mat.  26:63-64; 
Luke  22:70),  and  the  John  confines  the  an- 
swer to  the  claim  of  the  usual  title  of  royalty, 
the  Mark  (14:61-62)  gives  the  reply  of  Jesus 
that  he  was  "the  Christ"  the  son  of  "the 
Blessed";  which,  supposing  he  spoke  in  his 
native  tongue,  and  used  the  usual  words,  would 
be  Bar-ha-Baruch,  though  Asherai  (Ps.  1:1) 
is  a  name  Ehieh  gives  himself  (Ex.  3:14). 
But,  whatever  the  precise  answer,  the  synoptics 
all  agree  that  it  was  in  the  highest  degree  ex- 
asperating to  his  judges  and  "the  multitude." 
This  rather  confirms  the  John  (19:7)  which 
says  Pilate  was  told  that  Jesus  "made  himself 


504  EGYPT  AND  ISRAEL 

the  son  of  God/^  "Son  of  God"  and  "Man  of 
God"  are  not  uncommon  phrases  in  Jewish 
literature,  and  appHed  to  persons  we  are  taught 
to  consider  as  mortals  (Hosea  i:io;  i  K.  17: 
24;  Luke  3:38);  and  Jesus'  own  followers 
seem  to  have  had  such  a  name  among  them- 
selves at  the  first  (John  1:12;  Rom.  8:14,  19; 
Phil.  2:15;  I  John  3:1).  It  therefore  seems 
strange  that,  even  if  Jesus  answered  more 
positively  as  to  this  title  than  appears,  his  of- 
fense should  have  been  deemed  so  heinous. 
And,  if  we  couple  this  with  the  fierce  denuncia- 
tion he  uses  against  the  ruling  classes  as  set 
forth  in  23d  Matthew,  we  are  still  left  to  sur- 
mise as  to  why  he  had  no  friends  to  stand  by 
him,  and  was  subjected  to  such  cruel  insults 
from  the  populace ;  though  this  surmise  finds  a 
solution  in  the  knowledge  that  these  latter  in- 
cidents are  an  adaptation  of  him  by  the  Gospels 
to  the  older  ideals  and  rhapsodies,  as  I  have 
pointed  out  (comp.  Isaiah  53:). 

8.  When  John  Baptist  sent  to  ask  of 
Jesus  "Are  you  he  that  should  come?"  there 
would  seem  to  be  no  occasion  for  him  to  remain 
silent;  and  yet  he  does  not  then  in  so  many 
words  or  in  substance  claim  the  Christhood, 
but  merely  refers  to  the  cures  performed  by 
him  (Mat.  11 12-5;  Luke  7:18-23)  ;  not  stating 


EGYPT  AND  ISRAEL  505 

that  he  was  the  offspring  of  that  Mary  at 
whose  presence  John  himself  had  leaped  in 
his  mother's  womb  (Luke  2:42-45);  and  not 
reminding  John  of  that  wondrous  baptismal 
recognition  recorded  in  all  the  gospels,  and 
which  John  was  familiar  with  (John  1 126-36; 
comp.  3 126-36)  at  the  time,  but  had  evidently 
forgotten  or  he  would  not  have  made  his  in- 
quiry. Now  it  may  well  be  doubted  whether 
healing  the  blind  and  lame,  or  even  reviving 
the  dead,  was  satisfactory  evidence  or  answer 
to  the  important  question,  since  Peter  and 
Paul,  besides  Elijah  and  Elisha,  did  these 
miracles,  even  that  of  raising  the  dead  to  life, 
and  hence  could  have  claimed  the  Christhood 
with  equal  assurance;  as,  indeed,  all  the  dis- 
ciples, including  Judas  Iscariot,  were  given 
by  Jesus  the  power  to  do  the  like  (Mat.  10:8; 
comp.  Luke  10:17),  and  were  doubtless  so  en- 
gaged on  every  favorable  occasion  during  the 
remainder  of  their  lives,  though  for  some  pur- 
pose they  overlooked  Stephen  and  James  when 
these  saints  were  stoned,  as  Jesus  himself 
seems  to  have  neglected  John  Baptist,  when 
that  greatest  born  of  women  (Luke  7:28)  was 
decapitated. 

9.     On  the  event  of  his  public  entry  into 
Jerusalem,   recorded   in  all  the   Gospels,   the 


5o6  EGYPT  AND  ISRAEL 

Luke  (19:38)  and  the  John  (12:13)  say  Jesus 
was  greeted  as  "king/'  either  by  the  disciples 
(Luke)  or  by  the  people  (John),  while  the 
Matthew  (2i:g,  15)  says  they  called  him  ''Son 
of  David,"  and  the  Mark  (11:9)  merely  says 
they  cried,  perhaps  sang,  the  famous  Hosan- 
nah  (Ps.  118:26,  &c.),  "Blessed  he  that  cometh 
in  the  name  of  Jehoah,''  &c.  Jesus  took  no 
offense  at  the  adulation  and  recognition  on 
this  occasion;  two  of  the  Gospels  (Mat.  21  :i6; 
Luke  19:39-40)  saying  he  refused  to  reprove 
when  asked  to  do  so  those  who  indulged  in  it, 
though  at  a  former  time  the  John  (6:15)  de- 
clares he  refused  to  be  made  a  "king."  In 
further  complication  of  his  claims  and  conduct, 
it  appears  from  the  Luke  that  in  pursuance  of 
this  triumph,  as  if  elated  by  it,  Jesus  at  once 
went  to  the  temple  and  ejected  its  habitants, 
though  the  Matthew  and  the  Mark  say  this 
was  done  the  next  day;  and  that  he  took  pos- 
session of  the  building  also  appears  (Mark  11 : 
16);  whereas  in  the  John  (2:15)  we  have  it, 
in  excess  of  the  Jeremiah  (7:11-15),  which 
the  incident  imitates,  that  Jesus  drove  out  the 
people  with  a  scourge  composed  of  small  cords ; 
which  violence  is  in  singular  contrast  with  his 
gentler  teachings,  and  with  the  saying  that  his 
own  kingdom  was  not  of  this  world    (John 


EGYPT  AND  ISRAEL  507 

18:36); — the  Crusades  of  the  middle  ages, 
which  cost  a  milhon  Hves,  having  their  inspira- 
tion in  this  conduct,  founded  on  the  text  of  the 
Jeremiah.  This  pubHc  entry  was  of  course 
imitative  of  the  Zechariah  (9:9),  where  the 
MalacJi  (trans,  ''king'')  goes  to  Jerusalem 
riding  on  a  ^'Hamor  and  on  an  Eair  the  son  of 
Athon-oth,  which  is  probably  an  allusion  to 
the  return  of  the  high-priest  Jehoshua  from 
Babylon  (comp.  Zech.  3:1-10),  for  he  came 
with  Zeru-Babel  (4:6-10),  though  Maccabeus 
may  be  the  person  (9:13).  Two  circum- 
stances of  this  event  are  notable;  one  is  that 
"all  the  city''  of  Jerusalem  did  not  know^  who 
Jesus  was  till  the  "multitudes"  who  came  with 
him  told  it  (Mat.  21:9-11),  and  the  other  is 
that  the  civic  authorities  were  highly  incensed 
about  it  (Mark  11:8;  Luke  19:47),  as  his  ar- 
rest quickly  followed. 

10.  Jesus  perhaps  over-estimated  the 
plaudits  he  received.  The  effort  of  an  un- 
known Galilean  to  personate  the  Zechariah  text 
doubtless  interested  those  who  knew  that  text, 
and  it  may  be  that  the  Galileans  as  a  partisan 
band  displayed  a  partisan  zeal  in  his  behalf 
which  over-awed  the  simple  spectators.  Jesus 
certainly  was  serious;  and,  if  the  demonstra- 
tion w^as  the  cause  of  his  arrest  and  execution, 


5o8  EGYPT  AND  ISRAEL 

this  scene  was  the  prelude  to  Christianity.  Its 
tendency  certainly  was  to  instigate  his  violence 
in  the  temple,  his  seditious  language  of  the  23d 
of  the  Matthew,  and  the  assertion  of  his  claims 
(Mat.  21:23-27;  Luke  20:2-8).  Yet  he  did 
not  subsequently  under-rate  his  own  peril,  and 
was  too  wary  to  remain  over-night  in  the 
town  (Luke  22:39;  John  18:1-2)  ;  a  fact  which 
tends  to  show  that,  had  he  been  captured  dur- 
ing the  day  and  in  the  town,  there  might  have 
been  those  who  would  have  resisted  this, 
though  the  event  proved  otherwise  as  to  such 
disposition  on  the  part  of  anyone.  It  may 
have  been  his  seeming  timidity  which  caused 
Iskariot  to  betray  and  Peter  to  deny  him,  since 
their  doubts  must  have  then  generated,  if  the 
silence  of  Paul  and  the  other  epistolary  authors 
as  to  Iskariot  can  allow  us  to  treat  him  as 
other  than  a  personation  of  the  usual  attempt 
at  fulfillment  (Zech.  11:11-14).  Jesus  seems 
to  have  had  the  usual  characteristic  of  an  en- 
thusiast, that  of  revulsion  to  despondency: 
appearing  quite  unmanned  if  those  who  were 
asleep  at  the  time  that  night  in  the  garden  have 
given  a  correct  version  of  his  soliloquy  there. 
It  seems,  however,  that  he  awoke  these  men  in 
order  that  all  should  escape  (Mat.  26:46; 
Mark  14:42),  and  was  captured  while  so  en- 


EGYPT  AND  ISRAEL  509 

gaged.  It  must  also  seem  that  Jesus  was  sur- 
prised at  his  arrest,  and  at  the  number  of  the 
constabulary  (Mat.  26:55;  Mark  14:48-49; 
Luke  22:52-53),  but  restrained  his  friends 
present  from  resistance,  though  he  apparently 
contemplated  resistance  before  he  went  there 
by  asking  as  to  swords  (Luke  22:36-38).  To 
the  constabulary  he  made  no  claim  or  preten- 
sion save  that  he  had  been  teaching  in  the 
temple  and  they  had  come  upon  him  as  if  he 
was  a  thief. 

II.  When  brought  before  Pilate  and  the 
high-priest  I  have  noted  the  wide  difference  of 
the  four  gospels  as  to  what  Jesus  answered  as 
to  his  claims.  In  the  Mark  only  did  he  avow 
that  he  was  the  Christ;  an  averment  scarcely 
consistent  with  the  evasiveness  and  muteness 
which  the  same  book  says  (15:2-5)  he  re- 
turned to  Pilate,  which  may  have  been  because 
neither  understood  the  language  of  the  other, 
unless  his  biographers  have  here  practiced  the 
adaptation  evidence  (Isaiah  53:7).  The  two 
conversations  with  Pilate  as  told  in  the  John 
are  not  found  elsewhere,  they  eschew  the  adap- 
tation theory,  and  are  counter  to  the  synoptics ; 
but  their  design  seems  to  be  that  of  showing 
that  Pilate  thoroughly  interrogated  Jesus  and 
found  him  innocent.     However  this  colloquy 


510  EGYPT  AND  ISRAEL 

may  have  gotten  abroad  and  become  imbedded 
in  the  John  some  seventy  or  eighty  years  later, 
there  is  a  certain  naturalness  about  it.  If 
Pilate  was  a  cultivated  man  it  seems  very  nat- 
ural that  he  should  wish  to  know  what  Jesus 
meant  by  "the  truth/'  a  word  which  many  peo- 
ple use  without  stopping  to  consider  its  pur- 
port; but  as  Jesus  was  probably  only  able  to 
use  Aramaic,  he  must  have  said  "ha- Amen"; 
that  "every  one  who  is  of  ha-Amen  heareth" 
(comp.  John  17:17)  ;  and  if  Pilate  did  not  un- 
derstand Aramaic  he  may  have  caught  the 
word  and  supposed  Jesus  to  profess  faith  in 
Jupiter-Ammon,  which  was  at  the  time  the 
best  known  name  of  Deity  around  the  Mediter- 
ranean, and  known  in  Canaan  at  least  since  ( i 
Sam.  2:35)  Shemu-El  had  been  set  up  as  an 
Amen  (trans,  "faithful")  priest  and  an  Amen 
(trans,  "sure")  house,  who  was  to  walk  even 
before  Me-Shia^'h;  and  in  Proverbs  (8:30) 
Wisdom  says  he  was  "workman"  (Amon)  of 
Jehoah ;  and  so  Aimmanu-El  was  son  of  Aalom- 
ah  (trans,  "virgin")  or  the  feminine  "Eternal." 
The  Luke  (2;^:2y  5,  14)  gives  all  the  counts  of 
the  indictment,  but  in  that  book  Jesus  replied 
evasively  or  stood  mute;  nor  did  he  reply  to 
the  scoffs  of  those  who  while  he  was  on  the 
cross  taunted  him  with  his  claim  to  divine  filia- 


EGYPT  AND  ISRAEL  511 

tion,  told  in  all  the  Gospels,  but  one  cannot  say 
how  far  the  adaptation  process  (Isaiah  22:8) 
affects  that  statement.  In  acknowledging  him- 
self Christ,  son  of  the  "Blessed"  (Mark  14:61- 
62),  which  may  have  been  Asherai  (Ps.  1:1), 
we  seem  to  have  a  reminder  of  the  Egyptian 
custom,  when  after  any  good  man  died  he  be- 
came Osiri  or  an  Osiri."^ 

12.  It  thus  seems  that  Jesus  did  not  at  all 
times  make  the  same  claims.  That  he  was  not 
condemned  for  ''blasphemy"  alone  is  clear,  for 
the  Romans  would  not  have  cared  or  under- 
stood his  claim  to  Christhood  as  an  offense; 
and  we  can  not  well  admit  that  Jesus  so  poorly 
impressed  Pilate  that  he  gave  him  to  be  cru- 
cified on  that  charge  alone,  for  even  the  sub- 
ordinate chief-captain  rescued  Paul  (The  Acts 
23:26-30)  at  Jerusalem  under  somewhat  like 
charges;  and  hence  there  cannot  be  a  reason- 
able doubt  that  Pilate  believed  Jesus  to  be  se- 
ditious if  we  consider  the  pains  taken  by  Lysias 
to  protect  Paul  (The  Acts  21 :3i-36)  even  be- 
fore he  had  made  it  known  that  he  was  a 
Roman  citizen;  and  so  Gallio  (18:12-16)  did 
not  even  wait  to  hear  Paul's  defence,  and  even 


*The  Hebrew  word  Asher  is  rendered  both  "happy"  and 
"which"  or  "that."  In  the  first  of  these  meanings  it  appears 
to  me  as  alluding  to  Osiri,  from  whom  we  perhaps  get  the 
word  Isra-El. 


512  EGYPT  AND  ISRAEL 

the  town-clerk  at  Ephesus  (19:37-41)  quieted 
the  mob  under  Hke  circumstances.  The  in- 
scription, ''King  of  the  Jews,"  said  by  the 
Matthew  and  the  Mark  to  be  the  words  of 
Jesus's  accusation,  and  said  in  the  John  to  have 
been  written  by  Pilate,  might  be  argued  either 
way,  but  seems  to  me  to  attest  that  by  such 
claim,  or  some  evidence  of  it,  Jesus  was  exe- 
cuted as  a  political  ofifender.  The  case  of  Me- 
Na^'hem,  the  "Comforter''  (Josephus  Wars,  2: 
17),  so  like  that  of  Jesus  as  to  startle  us,  seems 
to  have  been  settled  by  the  Jews  alone;  but, 
in  view  of  the  connection  of  Jesus  with  Egypt, 
it  would  be  interesting  to  know  more  about 
''the  Egyptian"*  (The  Acts  21:37-38),  whom 
Paul  was  accused  of  being,  whom  he  does  not 
disavow,  and  who  disappears  in  a  mysterious 
manner  (Josephus,  Antiq.  20:8).  It  must  be 
remembered  that  we  have  but  one,  and  that 


*  "Moreover,  there  came  out  of  Egypt  about  this  time  to 
Jerusalem  one  that  said  he  was  a  prophet,  and  advised  the 
common  people  to  go  along  with  him  to  the  Mount  of  Olives. 
*  *  *  He  said  further  that  he  would  show  them  from  thence 
how  at  his  command  the  walls  of  Jerusalem  would  fall  down 
and  he  promised  them  that  he  would  procure  them  an  entrance 
into  the  city  through  those  walls  when  they  had  fallen  down. 
Now,  when  Felix  was  informed  of  these  things,  he  *  *  *  came 
against  them  with  a  great  many  horsemen  and  footmen  from 
Jerusalem,  and  attacked  the  Egyptian^  and  the  people  that 
were  with  him.  He  slew  four  hundred  of  them,  and  took 
two  hundred  alive.  But  the  Egyptian  himself  escaped  out  of 
the  fight,  but  did  not  appear  any  more." — Josephus,  Antiq. 
20:8. 


EGYPT  AND  ISRAEL  513 

the  favorable,  side  of  the  case  of  Jesus,  and 
even  in  that  we  have  it  that  he  denounced  the 
Jewish  authorities  and  was  seditious  in  the  tem- 
ple, and  for  such  conduct  he  would  have  been 
punished  in  any  country  at  that  time  and  even 
in  our  day.  It  ought  to  be  possible,  after 
these  many  centuries,  to  view  a  historic  state- 
ment judicially. 


33 


CHAPTER  XII 

TRAITS  AND  OPINIONS  OF  JESUS 

I.  The  personal  views  and  traits  of  char- 
acter of  Jesus,  as  presented  in  the  Gospels,  may 
be  considered  in  connection  with  what  has  been 
said.  That  he  has  been  assimilated  to  the 
ancient  concept  of  all  the  Levantine  people  of 
a  divine  worker,  who  appears  among  men  as 
a  toiler  and  sufferer  for  their  betterment,  and 
goes  away  baffled,  only  to  return  again  for  a 
future  triumph,  must  not  cause  one  to  overlook 
the  statements  made  respecting  him  as  a  man 
and  a  teacher  of  men.  That  the  Gospel  nar- 
ratives were  written  at  least  a  generation  after 
his  life  closed,  that  they  seem  unknown  to 
Paul,  that  we  do  not  know  the  names  of  their 
authors,  that  their  details  are  not  substantiated 
by  any  contemporary  narrative,  and  that  these 
details  may  be  largely  the  arguments  as  it 
were  of  fervid  supporters,  whose  quarry  for 
their  structure  was  in  the  Jewish  Scriptures, 
cannot  obscure  the  fact  that  there  was  some 
attractive  person  in  the  early  part  of  the  first 


EGYPT  AND  ISRAEL  515 

century  to  whom  this  portraiture  was  apphed, 
and  to  whom,  later  on,  and  even  after  the  John 
Gospel  was  written,  supposedly  about  A.  D. 
100,  was  applied  the  first  two  chapters  of  the 
Matthew  and  the  Luke,  and  of  which  the  Mark 
and  the  John  are  free ;  and  the  existence  of  this 
person  seems  amply  attested  by  Paul,  who  says 
he  knew  James  the  Lord's  brother  (Gal.  1 119; 
I  Cor.  9:5),  and  says  he  saw  Jesus  (i  Cor. 
9:1)  and  had  known  him  (2  Cor.  5:16),  even 
giving  him  traits  of  character  (2  Cor.  10:1)  : 
though  that  he  should  afterwards  have  ''perse- 
cuted the  church  of  God''  (i  Cor.  15:9;  Gal. 
1:13),  having  seen  and  known  Jesus,  would 
imply  that  Jesus  made  no  very  favorable  im- 
pression on  him,  and  Paul  ''made  havoc"  of 
the  church  till  he  received  that  revelation  of 
Jesus  Christ  (Gal.  i  :i2,  16)  which  the  author 
of  The  Acts  many  years  later  elaborated  from 
a  visit  to  Arabia  or  Erebus  into  a  theophany 
while  he  was  on  his  way,  as  Jonah  to  Nineveh 
or  Elishea  to  Damascus,"^  to  the  latter  town 
(Gal.  I  :i7;  comp.  2  Cor.  12:32-33),  but  which 
revelation  convinced  Paul  that  by  his  resurrec- 

*  No  account  in  the  Bible  is  more  crude  than  this  alleged 
vision  of  Paul.  That  he  should  have  had  letters  from  the 
priests  at  Jerusalem  to  arrest  people  at  Damascus,  and  fetch 
them  bound  to  Jerusalem  (The  Acts  9:1-2.  14;  22:5)  would 
scarcely  be  reasonable  if  Damascus  was  a  suburb  of  Jerusalem. 


5i6  EGYPT  AND  ISRAEL 

tion  Jesus  was  the  Christ,  and  not  that  his 
works  or  words,  his  wondrous  birth  or 
heavenly  recognition,  were  evidence,  for  he  had 
not  heard  of  these,  if  we  judge  from  the  four 
books  which  are  all  of  his  undisputed  writings. 

2.  But  the  Gospels  seem  to  be  from  three 
sources,  of  which  the  Mark  and  the  more  elab- 
orate Matthew  are  one,  the  Luke  another,  with 
free  use  of  the  two  first,  and  the  John  the  third ; 
and  the  three  first  took  shape,  much  as  now, 
some  time  early  in  the  second  century,  and  the 
John  somewhat  later,  as  also  The  Acts ;  though 
there  was  some  original  of  the  synoptics  per- 
haps before  the  fall  of  Jerusalem,  B.  C.  70,  but 
perhaps  written  abroad,  and  in  the  Greek  lan- 
guage. 

3.  In  their  English  dress,  and  the  best 
style  of  that  language  in  the  day  of  its  un- 
adorned strength  and  virgin  purity,  we  have 
the  discourses  of  Jesus,  or  what  purports  to 
be  such.  They  are,  however,  not  more  life- 
like than  the  story  of  Joseph  or  Ruth  or  the 
Odyssey,  though  better  adapted  to  the  serious 
or  religious  mind.  Jesus  advances  moral  pre- 
cepts, not  new  perhaps,  but  illustrated  by 
quaint  and  felicitous  "parables"  or  similes; 
disclosing  both  closeness  of  observation  and 
fecundity  of  imagination ;  drawn  too  from  such 


EGYPT  AND  ISRAEL  517 

homely  scenes  and  subjects  that  they  must 
long  charm  by  their  simplicity  and  real- 
ism. There  seems  to  be  no  great  reason  why 
they  should  have  attached  any  cultivated  per- 
son to  him,  and  so  they  did  not,  unless  we  allow 
Nicodemus;  but  it  is  strange  that  he  should 
win  to  himself  so  few  followers  or  believers 
among  an  ignorant  and  credulous  population, 
wretched  and  agitated  as  they  were  at  the  tihie. 
He  is  not  shown  to  have  been  learned,  or  versed 
in  other  than  Hebrew  literature;  he  could  not 
read  Latin  (Mark  12:15-16);  he  said  Sheba 
was  ''in  the  uttermost  parts  of  the  Earth" 
(Mat.  12:42) ;  he  was  not  accurate  as  to  He- 
brew history  (Mark  2:26);  he  believed  that 
physical  maladies  could  be  cured  by  exorcism 
and  faith  in  that  exorcism  on  the  part  of  the 
patient  (Luke  5:24,  &c.) ;  and  he  declared  the 
dervish  John  the  Baptist  the  greatest  of  men 
(Luke  7:28).  Yet  one  would  say  that  Jesus 
is  shown  to  be  keen  and  penetrant  as  to  social 
conduct  and  conditions,  for  his  controversies 
disclose  this. 

4.  He  is  perhaps  not  responsible  for  being 
made  inconsistent.  If  he  is  made  to  say  "I 
came  not  to  judge  the  world,  but  to  save  the 
world"  (John  12 :47),  why  should  he  constantly 
be  adjudging  the  Scribes  and  Pharisees  to  be 


5i8  EGYPT  AND  ISRAEL 

''hypocrites/'  'Vipers,"  &c.  ?  since  no  cultivated 
person  would  use  such  epithets.  He  is  also 
shown  to  speak  evil  of  the  wealthy  (Luke  i8: 
25),  and  as  encouraging  an  idle  and  thriftless 
life  (Mat.  21:31);  but  these  sayings  must  be 
taken  in  connection  with  the  belief  of  Jesus  or 
the  writer,  that  the  Kingdom  of  Heaven  was 
"at  hand,"  and  hence  there  would  be  no  need 
for  property,  no  occasion  for  industry.  So,  his 
indiscriminate  censure  of  lawyers,  &c.  (Luke 
7:30;  Luke  II  :46),  which  may  have  led  many 
Christians  into  the  great  vice  of  intolerance, 
may  be  ascribed  to  the  warfare  he  was  waging 
against  those  he  regarded  as  standing  in  the 
way  of  pending  national  salvation.  The  same 
may  be  said  of  his  praise  of  the  poor  and  the 
meek,  since  these  were  the  forces  that  were 
being  arrayed  against  those  who  were  full  of 
"hypocrisy  and  iniquity"  (Mat.  23:27),  and 
who  were  "serpents,  off-springs  of  vipers" 
( :33).  When  we  consider,  on  the  other  hand, 
the  sermon  on  the  Mount,  and  other  elevated 
or  tender  sentiments  of  Jesus,  we  are  disposed 
to  assign  the  fierce  discourse  of  the  23rd  of 
the  Matthew  to  the  reckless  John  Baptist,  who 
denounced  the  Pharisees  and  Sadducees  as 
"off-springs  of  vipers"  (Mat.  3:7),  and  yet 
John  escaped  the  retaliation  of  these  people, 


EGYPT  AND  ISRAEL  519 

while  Jesus  did  not,  but  even  alienated  some 
who  had  once  believed  on  him  (John  8:31-40). 
In  this  connection  must  be  noted  the  queer 
story  of  Dives,  whose  only  crime  was  his  pros- 
perity, unless  we  add  that  of  his  tolerating  the 
scrofulous  beggar  Lazarus  about  his  table;  a 
story  which  a  certain  ''rich  man  of  Arimathea,'' 
who  buried  Jesus  when  his  faithless  saints  had 
left  him  to  rot  on  the  cross,  either  never  heard 
or  nobly  forgot ;  though  this  rich  Joseph  merely 
adapts  the  Isaiah  (53:7).  Not  less  repugnant 
to  our  sense  of  justice  is  the  tale  of  that  prod- 
igal whose  worthless  career  and  wasted  oppor- 
tunities are,  on  his  penitence,  made  the  occa- 
sion of  humiliating  another  son  who  was  moral 
and  dutiful.  A  traverse  lesson  to  these  is  the 
parable  of  the  thrifty  and  the  unthrifty  stew- 
ards (Luke  19:12-27),  which  may  be  an  ex- 
planation for  accepting  the  hospitality  of  the 
wealthy  Zacharias  {19:2). 

5.  The  deportment  of  Jesus,  apart  from 
his  manifest  hostility  to  the  ruling  Jews,  was 
chaste  and  simple  and  kindly.  That  he  was 
charged  with  gluttony  and  wine-bibbing  (Luke 
7:34)  perhaps  shows  that  it  was  known  that 
''prophets"  "wore  a  hairy  mantle  to  deceive'' 
(Zech.  13:4)  and  lived  on  meagre  fare;  be- 
sides which  it  must  appear  that  Jesus  was  of  a 


520  EGYPT  AND  ISRAEL 

magnanimous  disposition  such  as  enables  men 
who  possess  it  to  adapt  themselves  to  their  sur- 
roundings. He  was  usually  tender  to  women 
and  children,  and  sympathetic  toward  the 
afflicted,  though  he  would  ''let  the  dead  bury 
their  dead,"  and  said  no  one  could  be  his  dis- 
ciple unless  he  hated  his  wife  and  mother  and 
children,  &c.  (Luke  14:26),  which  latter  say- 
ing is  a  verbal  expression  of  extreme  fanati- 
cism, inconsistent  with  the  general  concept  of 
him.  He  spoke  harshly  to  his  mother  (John 
2:4;  19:26;  Luke  8:21),  not  calling  her  by 
that  dear  name ;  insoriiuch  that  one  might  sus- 
pect he  had  suspicious  opinions  of  her ;  yet  this 
may  be  understood  as  having  much  of  the 
Shemitic  idea  of  the  obscure  position  that  wom- 
en should  occupy  when  outside  the  household. 
Toward  Magdalene,  out  of  whom  had  come 
seven  devils,  he  must  have  exercised  some  con- 
sideration as  due  to  a  social  outcast  who  fol- 
lowed him  with  singular  devotion.  But,  in 
whatever  instance  he  may  be  shown  to  have 
lacked  tenderness,  one  might  account  for  it  by 
the  fact  of  his  absorption  in  the  mighty  mission 
he  conceived  himself  to  be  engaged  in.  It  may 
be,  too,  that  when  embarked  on  his  tumultuary 
career  he  had  little  time  to  devote  to  those 
domestic  relations  which  soften  life;  of  which 


EGYPT  AND  ISRAEL  521 

we  get  one  glimpse,  however,  in  his  visit  to  the 
home  of  Mary  and  Martha.  In  hours  of  med- 
itation and  relaxation,  when  not  striving  and 
urging,  he  must  have  been  amiable,  for  he 
drew  to  himself  the  affection  of  women,  and  he 
must  have  been  magnetic  to  his  intimates,  for 
they  seem  to  have  been  devoted  to  him  till  put 
to  a  cruel  test.  We  must  set  aside  the  grief 
he  showed  for  Lazarus;  indeed  the  entire  in- 
cident must  be  discarded ;  accepted  only  as  sym- 
bolic; as  an  allegory  of  his  own  mission  to  a 
sleeping  people,  which  the  John  Gospel,  in 
which  it  alone  is  told,  happily  adapts  from  the 
story  of  El-Ishea  and  Ben-Hadad,  and  ^'Haza- 
El  (2  K.  8:7-15);  for  Lazar  and  El-'Hazah 
("dream-god")  are  the  same,  and  so  Jesus 
and  El-Ishea  are  the  "issuing"  or  "lifted-up," 
while  Ben-ha-Dad  is  the  "Son  of  David,"  and 
the  napkin  or  "wet-cloth"  (Ma-Chebar)  is  the 
"glory"  of  God  of  which  Jesus  speaks;  just  as 
the  daughter  of  Jair-us  is  a  repetition  of  the 
story  of  the  son  of  the  Shun-Ameth  on  whom 
the  same  El-Ishea  "stretched"  (Gahar).  How- 
beit,  the  contrast  of  the  women  of  the  Jewish 
stories  with  those  who  attended  Jesus  is  much 
in  favor  of  the  latter,  if  we  except  Rizpah, 
''Hannah,  and  one  or  two  others ;  and  all  wom- 
anhood is  ennobled  by  the  devotion  the  female 


522  EGYPT  AND  ISRAEL 

friends  of  Jesus  showed  him,  when  we  have 
one  who  bathed  his  feet  with  her  tears  and 
dried  them  with  her  hair  (Luke  7:38,  44),  and 
another  who  went  early  to  the  empty  sepulchre 
only  to  come  back  with  the  despairing  cry 
''they  have  taken  away  the  Lord  out  of  the 
tomb,  and  we  know  not  where  they  have  laid 
him''  (John  20:2);  and  this  grief  of  Magda- 
lene (Ma-Gadol-ah,  "great-Mother")  reminds 
one  of  the  grief  of  Kyb-Ele  or  Magna-Mater 
for  Athys  (Gr.  Atos,  "year")  and  the  search 
of  Athor  or  Isis  for  the  body  of  Osiri. 

6.  And  yet  the  amiable  side  of  Jesus  is 
in  strict  accord  with  the  gentler  side  of  re- 
ligion ;  with  the  cradle  of  all  new  religions.  It 
is  innocence  and  tenderness,  the  childlike  or 
feminine,  docility  and  flowers,  dimples  and 
down,  to  which  the  taxed  and  tensified  human 
imagination  constantly  recurs.  Jesus  as  Che- 
bar  Enosh,  or  judge  of  the  quick  and  dead, 
leaves  a  vacancy.  So  does  the  Holy  Rua^'h 
with  its  tongues  of  flame.  These  do  not  cool 
the  hot  temples  of  age  and  thought.  Every 
new  religion  is  a  protest  against  the  austerities 
and  formulars  of  the  old.  These  protests  make 
the  mythic  dynasties.  Oros  succeeds  Osiris, 
Jupiter  succeeds  vSaturn,  Apollo  succeeds  Jupi- 
ter, Hyacinth  succeeds  Apollo,  &c. ;  and  so  with 


EGYPT  AND  ISRAEL  523 

Juno  or  Sarah  superseded  by  lo  or  Hagar. 
Thus  Jehoah  supplanted  Elohim,  and  Jakob 
supplanted  Esav,  and  Jesus  supplanted  Jakob 
or  Israel.  The  great  nature-mother  has 
scarcely  had  a  better  fate,  since  it  is  Ceres  and 
Persephone,  Juno  and  lo,  Sarah  and  Hagar, 
Naomi  and  Ruth,  &c.  The  Hindus  call  these 
changes  a  series  of  incarnations.  The  Latin 
races,  who  mainly  compose  the  Church  of 
Rome,  have  somewhat  supplied  the  too  mascu- 
line Jesus  with  the  virginal  or  motherly  Mary, 
who  in  turn  will  some  centuries  hence  bear  the 
name  of  Lourdes  or  Guadaloupe,  as  a  tenderer 
phase.  It  is  a  divine  procession,  with  its  feet 
toward  the  shade,  but  with  eyes  averted  toward 
the  blushing  dawn. 

7.  And  what  else?  The  maiden  with  her 
love-sorrow  cannot  go  to  Jesus  for  a  confident, 
for  he  is  a  young  man.  The  timid  wife  labor- 
ing in  child-birth  or  grieving  for  her  dead  off- 
spring must  also  go  to  the  Mater  Dolorosa  as 
more  in  touch.  The  ancient  Syrian  or  Greek, 
adjudged  or  afflicted  by  his  chief  deity,  would 
turn  to  the  wine-god  Eshach-ol  or  Escal-Apius, 
Noa^'h  or  Dionysus,  &c.,  for  succor,  as  this 
deity,  half-mortal,  had  suffered  or  might  also 
suffer.  So,  when  our  Gospel  story  reached  the 
more  genial  climes  of  Egypt  and  Greece,  the 


524  EGYPT  AND  ISRAEL 

character  of  Jesus  was  found  to  be  of  too 
severe  a  type,  and  then  were  prefixed  the  two 
first  chapters  of  the  Matthew  and  the  Luke, 
with  their  sympathetic  account  of  the  mother 
and  her  infant,  old  as  it  was  in  those  lands  of 
verdure  and  recurrent  seasons,  but  which  has 
never  yet  been  quite  assimilated  to  the  mind 
of  the  men  of  the  desert,  who  require  a  deity 
of  more  sinewy  arms. 


CHAPTER  XIII 

THE  HOLY  GHOST 

1.  Jesus,  the  second  person  of  the  Chris- 
tian triad  or  trinity,  has  drawn  to  himself 
much  attention,  yet  Httle  is  said  of  the  third 
person.  This  latter  is  called  in  English  the 
Holy  Ghost  or  Holy  Spirit.  Christianity  does 
not  characterise  this  mysterious  personage  as 
a  man,  and  scarcely  ever  as  an  angel;  indeed, 
it  is  one  tenet  of  faith  more  unsubstantial  and 
imaginary  than  any  other. 

2.  The  only  animal  figure  we  have  of  it 
is  that  of  a  dove  when  it  descended  on  Jesus 
at  his  baptism,  and  there  it  is  called  the  Spirit 
of  God  (Mat.  3:16),  Holy  Ghost  (Luke  3:22), 
and  proceeds  to  lead  Jesus  into  the  Wilderness. 
This  appearance  is  in  conformity  with  the 
Isaiah  (11:2),  where  it  is  said  "And  the 
Na'^h-ah  upon  him  a  Rua^'h  of  Jehoah,"  &c. ; 
and  so  (Num.  11:25)  Jehoah  came  down  and 
took  of  the  Rua^'h  that  was  upon  him  and  put 
it  on  the  elders,  whereupon  they  prophesied 
when  "Noa^h  upon  them  the  Rua'h."     There 


526  EGYPT  AND  ISRAEL 

seems  some  connection  of  these  several  texts 
with  the  Flood-hero  Noa^'h  and  his  "dove"  or 
Jonah.  In  Egyptian  hieroglyphics  the  dove  or 
pigeon  is  Ne^'h,  and  the  pigeon  was  Kal-em-Pe'^ 
or  ''bird-of-Heaven,"  while  Ne'^h  means  ''en- 
treat," "pray,"  and  a  pigeon  was  thrown  to 
each  of  the  four  quarters  when  a  new  king  was 
proclaimed;  which  last  custom,  as  well  as  the 
word  Na'^h,  accounts  for  the  dove  as  a  symbol 
of  the  Rua'^h  at  the  baptism ;  Na'h  or  Noa^h  in 
Hebrew  meaning  "rest,"  "comfort,"  but  possi- 
bly connecting  with  the  Egyptian  word  and 
symbol,  as  the  "Comforter"  connects  with  the 
Holy  Rua^h. 

3.  Rua^'h  in  Hebrew  is  variably  rendered 
"spirit,"  "wind,"  "breath,"  and  in  Phoenicia 
Rua'^h  was  a  name  of  Deity,  or  personification 
of  Deity,  having  the  same  general  meaning  as 
in  Hebrew.  In  Egyptian  the  word  Re^h  means 
"wise,"  "knowledge,"  and  the  Re^h-^Het  were 
the  "counsellors"  or  magi  at  the  court;  hence 
probably  Pa-Raklet-os  or  "the  Comforter"  is 
made  by  prefixing  the  definite  article,  and  is 
from  the  Egyptian  tongue  as  "the  Counsellor." 
It  seems  likely  that  this  word  Re^'h  gave  us 

*  Kal-em-Pe  must  be  the  Latin  word  Col-um-Ba,  a  name 
applied  to  the  dove  and  pigeon.  Colombo,  who  was  the  first 
European  that  arrived  in  the  West  Indies,  had  a  name  of  this 
meaning. 


EGYPT  AND  ISRAEL  527 

the  Latin  word  Rex  and  the  Greek  Arch-on; 
perhaps  Rosh  in  the  Hebrew.  The  title  Ab- 
Rech,  appHed  to  Joseph  (Gen.  41 :43),  may  be 
Ap  or  "judge"  and  Re^h  or  ''wise." 

4.  In  the  story  of  the  Creation  the  Rua'^h 
Elohim  is  said  to  Ma-Ra^'h  a  Peth  in  the  face 
of  the  waters  (Gen.  1:2)  when  darkness  was 
on  the  face  of  the  Tehom,  whereupon  Elohim 
called  for  or  made  light,  for  Earth  was  Tohu 
and  Bohu;  which  description  seems  copied 
from  the  Jeremiah  (4:23),  where  it  seems  (v. 
11)  a  fiery  Rua^'h  is  to  come  from  the  wilder- 
ness to  cause  this  desolation.  Ma-Ra^'h  means 
to  "rub"  or  "soften,"  in  Arabic  it  means  to 
"anoint,"  and  Peth  is  a  "hole"  or  "fissure"; 
hence  it  w^ould  seem  that  the  Rua^'h  softened 
the  "deep"  or  Tehom  till  an  opening  was  made 
in  it  from  which  light  was  emitted.  Ma-Ra^'h 
is  used  here  to  express  the  function  of  the 
Rua^'h,  it  must  seem,  for  it  is  the  same  word, 
and  if  w^e  read  Ma-Ra^'h  as  "breathed"  on  the 
Tehom  or  inert  mass  we  may  understand  that 
this  breath  of  Elohim,  called  Rua'^h,  set  it  in 
motion  or  activity.  In  the  John  Gospel  (20: 
21-22)  Jesus  is  made  to  assume  the  chief  char- 
acteristic of  the  Rua^'h  when  he  tells  his  dis- 
ciples "As  the  Father  has  sent  me,  so  send  I 
you,"  and  breathes  on  them,  thus  setting  them. 


528  EGYPT  AND  ISRAEL 

to  work  or  in  motion.  So,  the  mighty  wind 
at  Pentecost,  parting  into  tongues  of  fire,  sat 
on  each  of  the  assembly,  giving  them  powder 
to  speak  in  several  languages.  These  and 
other  texts  show  that  the  Rua^'h  Elohim  was 
in  accord  with  much  of  the  ancient  belief  that 
the  wind  was  the  breath  of  Deity.  In  the  Eze- 
kiel  (37:1-14),  where  our  interpretations  make 
the  Rua^h  "spirit,''  "breath,"  "wind"  in  the 
same  passages,  it  might  seem  that,  if  these 
were  the  author's  meanings,  he  was  toying  with 
the  several  uses  of  the  w'ord. 

5.  The  Chaldean  account  of  the  combat 
of  Marduk  and  Tiam-at  has  been  suggested  by 
Delisch  Jr.  and  others  as  the  original  of  the 
Hebrew  account  of  the  Creation,  and  it  seems 
certain  that  Tiam-at  is  Tehom  or  the  "deep," 
and  the  Greek  translators  of  Berosus  under- 
stood Tiam-at  to  mean  the  sea;  but  the  Chal- 
dean narrative  makes  her  the  mother  of  Chaos. 
Marduk  seems  certainly  the  personification  of 
light  and  order,  and  F.  Lenormant  says  his 
name  is  from  the  Akkadian  words  Amar- 
Atuki  or  "Sun-brilliance,"  which  as  light  would 
leave  to  Tiam-at  or  Tehom  the  character  of 
darkness  or  night,  perhaps  cold  or  winter. 
Marduk  attacks  her;  his  chief  weapons  being 
the  Shar-i  or  "winds,"  which  penetrate  her  Pa 


EGYPT  AND  ISRAEL  529 

or  "mouth"  and  enter  her  Kerash  or  "abyss/' 
The  "bad"  wind,  as  it  is  rendered,  is  Ma-"Hull- 
ah,  which  in  Hebrew  is  rendered  usually  "sick- 
ness," but  also  "round,"  hence  "whirl"  or 
"Whirl"-wind,  which  would  connect  Shar  with 
Seair-ah,  which  carried  off  Eli-Jahu,  and  was 
suspected  of  being  a  Rua'^h  of  Jehoah  (2  K. 
2:16),  and  was  both  a  mighty  Rua'^h  and 
Seaar-ah  in  the  case  of  Jonah  (1:4).  In  the 
Egyptian  story  of  the  combat  of  ''Heru  with 
Set  the  victor  as  the  winged  globe  pursues  Set ; 
but  the  Egyptians  depicted  the  winds  as  winged 
and  with  the  head  of  a  ram. 

6.  In  the  Ezekiel  (37:5,  10)  it  appears 
that  the  dry  bones  would  live  if  the  Rua'^h  was 
put  into  them,  but  this  was  figurative  of  the 
Rua^'h  of  Jehoah  (v.  i)  which  was  to  restore 
the  house  of  Iserael,  for  when  Jehoah  Elohim 
made  Adam  the  words  "breathed"  and  "breath" 
are  Pa^'h  and  Neshem.  This  Jahvist  writer 
seems  to  treat  the  Rua'^h  as  merely  "wind,"  for 
it  is  he  who  says  that  Jehoah  Elohim  was  going 
in  the  garden  in  the  Rua^'h  of  the  "day"  or 
Jom,  and  yet  as  the  pair  hid  themselves  at 
hearing  his  Kol  or  "voice,"  "noise,"  we  might 
read  Rua^'h  as  a  hot  wind  rather  than  "cool." 
The  regular  Jahvist  seems  to  say  that,  owing 
to  their  iniquity,  Jehoah  declared  "My  Rua'^h 

34 


530  EGYPT  AND  ISRAEL 

shall  not  remain  in  the  man  always;  he  flesh; 
and  he  shall  have  his  days  a  hundred  and 
twenty  years";  which  implies  that  mankind 
were  immortal  before  that  time  by  the  fact 
that  Jehoah's  breath  or  spirit  was  in  him  or 
on  Earth;  and  "a  Rua^'h  of  animals"  seems  to 
have  been  in  all  flesh  (Gen.  6:3,  17),  for  ''Ha-im 
seems  to  me  "animals,"  not  ''living."  These 
texts  lead  one  to  the  conclusion  that  Rua""!! 
means  generally  breath,  respiration,  wind,  as 
a  condition  of  life,  not  a  personification.  The 
breathing  of  Jesus  on  his  followers  was  an 
tmction  or  sanctification,  but  endowing  them 
with  divine  power  and  authority. 

7.  More  different  still  are  other  texts. 
The  (not  "a")  Rua'^h  stood  amid  the  host  of 
Jehoah  (i  K.  22:21),  who  suggested  a  treach- 
erous mission,  and  the  Rua'^h  offered  to  exe- 
cute it  by  putting  a  Rua'^h  liar  in  the  mouth  of 
all  A'^he-Ab's  prophets;  which  incident  shows 
that  the  Rua'^h  was  a  distinct  personage,  and 
different  from  the  menials  or  Zebe  of  Heaven 
and  of  Jehoah;  entirely  separate  from  Jehoah 
himself,  yet  his  agent.  But  this  personage  is 
"the  Rua^h,"  and  the  Rua'^h  "liar"  or  Sheker 
he  put  into  the  mouths  of  others  must  be  rath- 
er a  breath  or  utterance,  an  inspiration  or 
respiration,  so  that  the  Rua'^h  or  "Spirit"  of 


EGYPT  AND  ISRAEL  531 

Jehoah,  whom  the  EngHsh  versions  call  holy 
Ghost,  is  not  the  same  as  the  Rua'^h,  "spirit/' 
''breath/'  which  is  in  mankind  or  that  which 
is  imparted  to  pious  Christians.  It  will  not  do 
to  say  that  this  scene  in  Heaven  was  a  mere 
vision  of  Micha-Jahu,  since  we  have  much  the 
same  scene  in  the  Job,  where  the  Satan  ap- 
pears among  the  sons  of  the  God  before  Jehoah, 
and  is  authorised  by  him  to  afflict  and  ruin 
the  most  perfect  man  on  Earth.  These  two 
instances  are  to  be  remembered  when  we  read 
2  Sam.  24:1  and  i  Chron.  21:1,  where  in  the 
one  narrative  it  is  said  ''Again  the  Ap  (or  Ap^) 
of  Jehoah  was  ''Har-oth  in  Israel,  and  he  la- 
Sat  David,"  &c. ;  whereas  in  the  corresponding 
account  of  the  Chronicler  it  is  said  "Stood  Sa- 
tan above  Israel  and  la-Set  David,''  &c. ;  this 
Ap  or  Ap^,  rendered  "anger,"  being  properly 
a  "breathing-place,"  the  "nose,"  and  expresses 
the  hard  breathing  of  an  angry  person,  Gesen- 
ius  states;  hence  is  quite  near  Rua^'h  or 
"breath";  but  the  pious  Chronicler  converts 
the  Ap  of  Jehoah  into  Satan,  that  is,  Jehoah's 
angry  breath  when  ^'Har-oth  or  "kindled/' 
"burning,"  "wax-hot"  (Ex.  22:24,  &c.);  the 
""Heru  or  "burned"  of  the  Isaiah  (24:6)  being 
the  Egyptian  word  Anglicized  as  "Horus,"  and 
thus  seeming  to  identify  the  wrathful  Jehoah 

35 


532  EGYPT  AND  ISRAEL 

with  the  victor  over  Set,  whose  name  probably 
appears  in  the  la-Set  or  ''moved,"  properly  ''in- 
cited," "seduced,"  as  Ai-Zebel  "stirred-up" 
A'^he-Ab  to  follow  after  Gillul-im  or  "ghouls" 
(i  K.  21 125-26) .  But  the  Rua'^h  sent  to  A'he- 
Ab,  and  the  Satan  sent  to  Job,  were  personal- 
ities that  could  talk  to  Jehoah,  and  not  a  blast 
from  his  nostrils  or  a  hot  breath  from  his 
mouth;  courtiers  and  counsellors  of  Jehoah, 
whose  artful  intellects  were  malevolent;  and 
malevolent  they  remain  when  the  one  leads 
Jesus  to  the  other  to  be  tempted.  Yet  it  is  the 
Rua^'h  and  not  the  holy  Rua^'h  which  thus  con- 
spires with  Satan  (Mat.  4:1;  Luke  4:1), 
though  this  is  not  clear  (comp.  Mat.  3:16); 
and  even  if  it  was  the  holy  Rua^'h  its  conduct 
in  co-operating  with  Satan  to  tempt  Jesus 
would  seem  far  less  vicious  than  the  permit 
given  by  Jehoah  to  Satan  to  afflict  Job,  or  the 
suggestion  of  Jehoah  that  "the  Spirit"  should 
seduce  A'^he-Ab  to  a  bloody  death,  or  that  the 
Ap  '^Har-oth  or  "breath  hot"  of  Jehoah  should 
seduce  David  to  number  Israel  in  order  that 
a  pestilence  should  desolate  the  land. 

8.  In  connection  with  this  "hot  breath" 
of  Jehoah,  which  seems  another  name  for  the 
Rua^'h  or  "Spirit"  of  Jehoah,  called  Satan  by 
the  Chronicler,  must  be  mentioned  the  Chal- 


EGYPT  AND  ISRAEL  533 

dean  tablets,  translated  by  the  learned  George 
Smith,  where  the  gods  Anu  and  Ea  send  Dib- 
barra  the  god  of  pestilence  to  punish  mankind ; 
and  this  Deber  (2  Sam.  24:15)  was  sent  by 
Jehoah  into  Israel,  and  slew  70,000  people. 
The  word  Deber  and  its  forms  is  mostly  used 
for  "to  speak,"  "word,"  "command,"  "oracle," 
and  so,  as  somewhat  that  issues  from  the 
mouth,  may  thus  connect  with  Rua^'h  as  breath 
or  spirit,  and  the  Dibbarra  of  Chaldea  may 
express  the  hot  breath  of  fever  or  of  anger 
which  in  the  Hebrew  story  follows  the  A]) 
^'Har-oth  of  Jehoah. 

9.  The  statement  that  the  Rua^'h  of  Je- 
hoah "came-mightily"  or  Zela'^h  upon  Shimesh- 
on,  Sha-Aul,  and  other  Gibbors,  means  that  it 
"prospered"  them,  not  "came-mightily,"  though 
the  word  is  close  to  Zel  or  "shade,"  and  may 
mean  that  the  Rua^'h  invisibly  attended  them. 
In  the  case  of  Sha-Aul,  the  Rua'^h  of  Jehoah 
left  him  after  it  came  upon  David,  and  an  evil 
Rua'^h  from  Jehoah  troubled  Sha-Aul  till  Je- 
hoah's  favorite  David  charmed  it  away  with 
music,  as  no  other  person  could  have  done,  it 
must  seem.  It  thus  again  appears  that  there 
are  evil  spirits  at  the  command  of  Jehoah, 
whom  he  sends  out  to  trouble  people  he  dislikes. 
The  evil  dream  sent  by  Zeus  to  Agamemnon 


534  EGYPT  AND  ISRAEL 

was  perhaps  of  kindred  species,  and  so  the 
Eumenides  or  Furies  to  whom  the  Greeks  paid 
divine  honors;  but  the  Greek  idea  so  strongly 
personified  in  the  Furies,  seems  more  as  if 
from  the  seven  Hathors  of  Egypt,  of  which  we 
have  some  ghmpse.  The  Furies  were  consid- 
ered agents  of  Deity  to  inflict  punishment  in 
this  life  and  in  Hades.  They  drove  Orestes  to 
fits  of  madness,  as  the  Rua'^h  of  Elohim  did 
Sha-Aul,*  but  Orestes  was  pardoned  by 
Apollo.  Sha-AuVs  evil  Rua'^h  came  more  than 
once  (i  Sam.  i8:io;  19:9),  was  Zela'^h  in  one 
of  these,  which  was  probably  the  reason  why 
the  hand  of  David  failed  this  time  to  appease 
him ;  but  the  statement  that  a  Rua'^h  of  Elohim 
had  left  him  seems  to  have  laid  him  open  to  an 
evil  Rua^'h  of  Elohim ;  hence  we  may  infer  that 
one  who  has  the  Rua^'h  of  Elohim  is  free  from 
its  evil  brother;  in  fact  is  turned  to  a  man 
A-'^Har  (10:6),  perhaps  "^Heru  or  "Horus,'' 
as  all  the  kings  of  Egypt  had  ""Heru  names; 
*'for  the  Elohim  with  thee"  (v.  7). 

9.  And  ''prophesy"  is  one  of  the  faculties 
or  endowments  which  resulted  from  having  the 
Rua'^h  (v.  7;  also  19:23-24;  Num.  11:25).     A 

*  Matricide  was  the  crime  of  Orestes ;  that  of  Sha-Aul 
was  a  partial  disobedience  of  a  hideous  command  of  Jehovah 
(1   Sam.  15:3,  etc.)- 


EGYPT  AND  ISRAEL  535 

Nebie  or  "prophet"  was  one  who  could  foretell 
the  future  or  reveal  the  unknown,  and  to  which 
pretensions  was  added  often  contortions  and 
ravings  like  those  of  the  Sibyl  (i  Sam.  i8:io). 
The  disciples  seemed  to  have  understood  the 
old  custom  when  the  Holy  Ghost  came  as  a 
wind  at  Pentecost.  This  effect  gives  us  the 
dogma  of  inspiration,  applied  to  all  the  writers 
of  the  canonical  books,  and  which  seems  lit- 
erally to  mean  that  the  person  inspired  has  in- 
breathed the  breath  of  Deity;  hence  in  turn 
can  impart  the  Divine  afflatus,  or  breathe  on  a 
writing  so  as  to  make  it  the  word  of  Deity 
(from  Ad  Flare,  "to  blow'') ;  as  at  the  first  a 
Rua^^h  of  Elohim  Ma-Ra^h  a  Peth  or  "hole'' 
upon  the  face  of  the  waters  (Gen.  1:2)  ;  that 
is,  "softened,"  "rubbed,"*  an  opening  in  the 
watery  Tehom  or  "deep,"  "Chaos,"  thus  ani- 
mating it  for  divine  purposes.  The  Nebie  was 
thus  a  "man  of  Elohim,"  as  frequently  said, 
and  could  even  restore  animation  by  putting 
his  mouth  to  the  mouth  of  the  dead  (2  K.  4 :34) . 
Likewise  were  their  utterances  which  came 
forth  with  his  breath,  as  this  was  the  Divine 
breath;   therefore   familiar   with   divine   fore- 


*  Compare    "plaster"   put    on    the    boil    of    cHezeki-Jahu 
(Isaiah  38:21). 


536  EGYPT  AND  ISRAEL 

knowledge,  the  Greek  Pro-Phanai  or  ''to  speak 
before/'  The  word  Nebie  seems  to  have  no 
such  meaning,  but  is  supposed  to  come  from 
the  word  Nebaa,  to  ''boil  forth" ;  yet  it  is  more 
probable  that  the  word  Naba^'h,  to  "bark"  as  a 
dog  or  wolf,  is  to  be  associated  with  the  word, 
for  it  seems  sure  to  me  that  the  worship  of 
"A-Nub-is,"  as  the  Greeks  called  Anup  the 
wolf-head  angel  of  the  tomb,  had  its  focus  in 
Syria  at  ''Heberon,  Noba'^h,  Kenath,  &c.,  and 
this  is  shown  by  Chaleb  the  son  of  ie-Pun-eh, 
reverse  of  ha  Nup-ei,  as  Chaleb  is  ''dog"  and 
was  a  Keniz  or  "hunter" ;  and  so  Noba^'h  took 
Ken-ath  (Num.  32:42),  wherefore  the  Greek 
word  Kuon  or  Kyu-os  and  the  Latin  word 
Canis;  and  the  worship  of  Chaleb  or  Anup, 
otherwise  Naba'^h  or  the  "barker,"  may  have 
given  us  Nebie  as  a  priest  of  A-Nup-is,  who  in 
primitive  times  perhaps  imitated  the  bark  of  a 
dog  or  howl  of  a  wolf  in  their  frenzy  or  incan- 
tations, that  is  raving  or  "prophesying."  The 
dog  in  Egypt  was  generally  very  sacred,  and 
HorapoUo  says  it  represented  a  scribe,  a 
prophet,  &c.,  but,  as  Sir  Gardner  Wilkinson 
says,  this  was  probably  the  dog-head  ape,  sym- 
bol of  Thoth  and  of  letters ;  yet  the  "wolf"  or 
Unesh  and  the  "fox"  or  Sabu   (the  Hebrew 


EGYPT  AND  ISRAEL  537 

Zeeb  and  ShuaaP)  were  also  locally  sacred, 
being  symbolic  of  Anup,  and  seem  connected 
with  embalming  and  the  tomb.  But  Neb  in 
Egyptian  means  ''lord/'  or  is  so  rendered,  and 
it  is  probable  that  Nebie  is  from  that  word,  as 
indicating  superiority,  though  I  prefer  to  sup- 
pose the  dervish  wrapped  in  a  wolf-skin  w^as 
called  a  Nebie  because  attached  to  the  cultus 
of  "Anub-is"  or  Chaleb;  nor  is  it  to  be  over- 
looked that  King  Sha-Aul  the  first  Meshia^'h, 
w^ho  goes  to  the  land  of  Sha-Aal-im  or  "jack- 
als" (i  Sam.  9:4),  who  dwelt  much  in  caves, 
and  whose  name  is  nearly  exact  with  She-Aol 
or  the  "grave"  and  Hades,  was  in  some  degree 
a  phase  of  Anup,  and  hence  was  among  the 
Nebie  (i  Sam.  10:11;  19:24).  And  a  name 
of  Anup,  Mr.  Budge  says,  was  Governor  of 
Se'^het  or  "hall-of-God,"  whence  perhaps  the 
Hebrew  "destruction"  or  She''h-ith  (Ps.  16:10, 
&c. ;  comp.  She-Aol,  Num.  16:30,  33,  &c.,  with 
going  down  to  Sha^'h-ath,  Job.  33:24;  Ps.  30:9, 
&c.),  which  as  "pit"  is  the  same  as  She-Aol. 
It  is  certain  that  religion  largely  rests  on  the 
professed  knowledge  of  the  future  abodes  of 
the  soul  claimed  by  the  priests  in  all  ages,  and, 
while  very  little  is  said  of  this  in  Hebrew  writ- 

*Shu-Aal    is   also    rendered    "jackal;"   in    fact   Sha-ghal 
gives  us  "jackal." 


538  EGYPT  AND  ISRAEL 

ings  (Isaiah  14:9),  even  to  a  late  period  the 
Nebie  was  said  to  have  the  Rua^'h  of  Elohim  in 
him  (Dan.  4:8,  9;  5:14). 

10.  In  the  instances  of  the  actual  pres- 
ence of  Jehoah  we  find  that  he  is  not  usually 
attended  by  a  Rua'^h  as  a  personage.  Jehoah 
tells  David  (2  Sam.  5:24)  that  he  must  bestir 
himself  to  battle  when  he  hears  the  Kol  march- 
ing in  the  tops  of  the  mulberries,  or  the  Kol  of 
marching,  which  implies  a  Rua^'h,  and  of  course 
that  of  Jehoah.  At  ''Horeb,  after  the  Maleach 
of  Jehoah  had  ordered  Eli-Jahu  to  eat,  a  Debar 
of  Jehoah  came  to  him,  questioned  him,  and 
told  him  to  stand  before  Jehoah  in  the  moun- 
tain; and  Jehoah  passed  over,  accompanied  by 
a  great  and  strong  Rua'^h,  which  broke  moun- 
tains and  rent  rocks  before  Jehoah,  [and]  not 
in  the  Rua'^h  Jehoah;  and  after  the  Rua'^h  an 
earthquake,  then  a  fire,  but  Jehoah  was  not  in 
them ;  and  after  the  fire  a  Kol  Demem-ah  Dak- 
ah  which  caused  him  to  hide  his  face  in  his 
mantle  and  stand  at  the  mouth  of  the  cave, 
"and  behold  to  him  a  Kol,"  and  said  "Why  to 
thy  mouth  Eli-Jahu?"  just  as  the  Debar  had 
asked,  meaning  perhaps  for  him  to  speak,  or 
perhaps  meaning  to  ask  if  as  in  v.  18  his 
"mouth"  or  Pah  had  kissed  Ba-Aal.  But  this 
Kol  or  "voice"  seems  that  of  Jehoah  (v.  15), 


EGYPT  AND  ISRAEL  539 

who  now  gives  orders  of  a  bloodthirsty  nature 
(v.  17).  I  have  in  this  volume  called  atten- 
tion to  this  Kol  Demam-ah  as  connecting  with 
the  Kol  Demei  of  Kain,  "crying  to  me.  from 
the  Adam-ah"  (Gen.  4:10),  which  has  opened 
its  Piah  to  take  the  Demei  of  his  brother, 
and  with  the  A-Kel  Dam-ah  of  Iskariot, 
which  seems  a  "voice  of  blood/'  and  which 
we  may  understand  perhaps  at  least  as  an  ac- 
cusing conscience,  and  in  the  sense  of  the 
classic  Furies ;  for  Eli-Jahu  had  butchered  450 
priests  at  C^armel.  We  have  here  the  Debar 
or  "word''  and  the  Kol  or  "voice"  as  appar- 
ently dividual  entities,  according  with  the 
"pestilence"  angel  Dibarra  (2  Sam.  24:15) 
of  the  Chaldeans,  and  with  the  Kol  Pia^'h  or 
"voice  breath"  (comp.  i-Pa'^h  or  "breathed," 
Gen.  2'."])  of  Phoenician  myth-lore,  whose  wife 
was  Bahu  (comp.  Gen.  1:2)  according  to 
Sanchoniathon,"^  and  who  is  evidently  the  same 
as  Rua'^h.  And  we  have  in  this  dramatic 
theophany  the  Rua^h  rending  the  mountain  and 
breaking  the  rocks  of  ^'Horeb  before  or  in  front 
of  Jehoah,  and  but  for  the  "earthquake"  and 
the  "fire,"  Ra-Aash  and  Esh,  it  would  cer- 
tainly seem  that  this  Rua^'h  was  a  personality, 

*  Sanchoniathon   says  their  children  were  ^Hav-ath  and 
Adam  Kademun. 


540  EGYPT  AND  ISRAEL 

yet  Ra-Aash  is  not  always  ''earthquake/'  and 
maybe  ''thunder,"  "tumult"  while  in  Chaldaic 
myth-lore  Ishu  was  the  fever  demon,  com- 
panion of  Debarra;  still,  when  we  note  the 
dividuality  of  Rua^'h  in  the  previous  chapter 
(i  K.  18:12;  and  so  2  K.  2:16;  Ezek.  3:14), 
we  may  suspect  the  gigantic  bird  Rukh  of  Arab 
fable  to  be  an  issue  of  this  Rua^'h  concept. 

II.  Jehoah  is  also  attended  by  his  Chebor 
or  "glory,"  rides  on  a  Cherub  (the  tw^o  words 
have  the  same  letters),  and  speaks  out  of  a 
Seair-ah  or  "whirl-wind;"  but  he  carried  Beni 
Isera-El  on  wings  of  "eagles"  (Ex.  19:4)  or 
Neshar-im,  which  is  possibly  the  Shar-i  or 
"winds"  of  the  Chaldaic  Marduk  in  his  com- 
bat with  Tiam-at.  In  the  vision  of  ''Hezeki-El 
the  likeness  of  the  Chebod  or  "glory"  (the 
Egyptian  ^Haibit  or  "shadow")  of  Jehoah 
(Ezek.  2:28)  and  winged  ''Hai-oth  came  in  a 
Rua^'h  Seaar-ah  (Ezek.  1 14)  from  the  Zephon, 
with  a  great  cloud  and  an  Esh;  out  of  which 
Esh  or  "fire"  came  these  four  ''Hai-oth  or 
"beasts"  (feminine),  which  went  wherever  the 
Rua^'h  went  (vs.  12,  20),  and  were  perhaps 
the  genii  of  the  four  cardinal  points,  or  their 
winds.  "And  came  in  me  a  Rua^'h  which  spake 
to  me,  and  set  me  on  my  feet,"  &c.  (2:2),  so 
that  it  was  a  Rua'^h  that  spoke  and  uplifted 


EGYPT  AND  ISRAEL  541 

''Hezeki-El  (3:12),  sending  him  to  the  captives 
with  the  ''Thus  saith  Adonai  Jehoah''  (2:4); 
and  this  instruction  was  attended  by  a  Kol  of 
a  great  Ra-Aash,"  Blessed  Chebod  of  Je- 
hoah"  (3:12);  Ra-Ash  being  EH-Jahu's 
"earthquake";  but  as  ''rushing"  we  may  see 
how  the  author  of  The  Acts  (2 12-3 ;  also  4 131 ) 
found  his  phenomena.  That  it  was  the  Rua^'h 
that  entered  into  ''Hezeki-El,  and  spoke  to  him, 
appears  again  and  again  (Ezek.  4:24;  8:3,  5; 
11:1-2,  &c.);  giving  him  strength  and  voice, 
not  alone  to  take  messages  to  Iserael,  but  to 
talk  with  Jehoah,  whose  Chebod  was  often  at 
hand. 

12.  This  Chebod  of  Jehoah  was  bright, 
and  is  compared  to  the  rainbow  (1:27-28), 
while  the  Egyptian  ^Haibit  was  the  shadow  of 
a  person  after  death,  and  very  much  the  same 
as  the  popular  concept  of  a  ghost  in  modern 
sense.  The  rainbow  was  the  classic  Ir-is, 
messenger  of  the  gods,  especially  of  Hera;  the 
name  perhaps  coming  from  Syria  and  Ethi- 
opia as  Air  or  "watcher,"  as  in  the  later  He- 
brew (Dan.  4:13,  17,  2^),  where  it  is  called  a 
holy-one  from  Heaven,  but  is  masculine.  The 
Chabod  of  Jehoah  would  doubtless  be  a  daz- 
zling apparition,  like  or  the  same  as  the  She- 
chin-ah    when    Deity    is    in    his    Shechan    or 


542  EGYPT  AND  ISRAEL 

"dwelling/'  which  Chabod  was  like  a  bright 
cloud  (i  K.  8:ii),  though  in  the  next  verse 
(12)  Jehoah  is  said  to  Shechan  in  "thick-dark- 
ness" or  Aaraphel.  The  Chabod  is  a  more 
lofty  concept  than  the  real  presence  of  God  in 
the  wafer  at  the  Roman  Church  communion, 
but  seems  in  the  Daniel  (i  :26-27)  to  have  the 
appearance  of  a  man,  which  brings  it  more  in 
harmony  with  the  ^Haibit  or  "shadow."        ♦ 

13.  There  is  some  connection  between  the 
Rua^'h  or  "Ghost"  and  the  Shed-im  or  "dae- 
mons" who  were  worshipped  by  the  Jews,  and 
who  "came  up  from  the  Kibor"  or  "grave," 
not  "of  late"  (Deut.  32:17;  also  Ps.  106:37). 
F.  Lenormant  says  Shed-im  was  the  Chaldean 
word  for  genii,  but  if  they  were  from  the  tombs 
it  is  more  likely  they  were  what  we  call  ghosts 
or  spirits  of  the  dead ;  and  children  were  sacri- 
ficed to  them,  as  the  Romans  sacrificed  their 
children  to  Penates  or  household  gods,  perhaps 
ancestors.  The  word  Shed,  Shud,  or  Shedad, 
means  "lord,"  "powerful,"  "to  do  violence," 
"destructive,"  and  from  it  comes  El  Shadda-i, 
rendered  "God  Almighty";  properly  perhaps 
God  of  Shada-i  or  Shed-im,  who  were  evi- 
dently powerful  and  destructive,  and  from  the 
tombs;  hence  "daemons"  or  "devils"  or  "genii" 
might  well  be  a  correct  rendition  in  later  times 


EGYPT  AND  ISRAEL  543 

of  the  once  good  beings  who  were  subordinates 
of  the  chief  El.  In  Phoenician  mythology 
Shadid  was  son  of  El  or  II,  who  slew  this  son ; 
so  Sisera  ''fell  down  Shadud"  (Judges  5:27), 
perhaps  "destroyed."  But  this  story  from 
Sanchoniathon,  relating  to  the  theogony  of 
Byblos,  seems  to  connect  this  divine  son  with 
the  city  A-Shedod  in  Philistia,  where,  as  a 
phase  of  Adonis,  he  was  probably  worshipped. 
The  Deuteronomy  is  said  by  DeWette  and 
most  scholars  to  have  been  written  in  the  time 
of  Josiah,  and  Psalm  106  is  later  than  the 
Captivity  of  Babylon  (v.  46) ;  so  that  these 
Shed-im  were  not  of  very  remote  date  as  ob- 
jects of  worship,  or  as  recipients  of  the  blood 
of  children  (Ps.  106:37). 

14.  The  phrase  "gave  up  the  ghost"  oc- 
curs several  times,  and  the  word  "ghost"  is 
Gevaa;  but  this  word  is  perhaps  the  same  as 
Gev-ah  and  Gevi-ath,  "body,"  "corpse,"  and  the 
rendering  should  probably  be  "gave  up  the 
body" ;  and  yet  the  word  is  simply  i-Gevaa,  and 
"give  up"  is  gratuitous.  The  reading  is  "And 
i-Gevaa  and  died  Abraham,"  &c.,  while  the 
-Gevi-ath  of  Sha-Aul  was  fastened  to  the 
wall  of  Beith-Shan  (Guph-ath  in  i  Chron.  10:- 
12)  ;  hence  the  reading  should  accord  with  the 
definition  of  Gesenius,  "And  breathed-out  and 


544  EGYPT  AND  ISRAEL 

died  Abraham/'  &c.,  so  that  ''gave  up  the 
ghost"  is  more  true  than  feHcitous  if  ghost  and 
breath  are  the  same. 

15.  The  Isaiah,  it  is  seen,  had  separated 
Jehoah  and  his  Ruach  or  the  Ruach  (48:16). 
In  the  sacred  songs,  too,  there  was  a  separation 
of  the  two  by  its  being  ''sent  forth"  (Ps.  104: 
30),  and  a  distinction  was  made  between  the 
"'presence"  of  Jehoah  and  that  of  his  spirit 
(139:  7);  while  at  times  Jehoah  rides  on  the 
wings  of  Ruach  (Ps.  18:  10),  where  it  seems 
the  same  as  the  Cher-Ub,  though  in  the  same 
song  (  :  15)  it  appears  as  his  "breath."  As  the 
majesty  and  dignity  of  Deity  were  appre- 
hended by  one  writer  more  than  another;  by 
the  rhapsodist  more  than  the  historian ;  it  must 
have  appeared  that  a  somewhat  general  deity 
could  not  or  would  not  confer  special  favors 
on  special  persons,  or  talk  with  them  as  he  was 
said  to  have  done  with  Adam,  Mosheh  Aaron, 
Miriam,  Balaam,  Shelomeh,  and  others,  "as 
a  man  speaketh  with  his  friend"  (Ex.  33:  11). 
The  higher  concepts  of  him  required  that  he 
should  operate  through  an  agent  or  medium, 
as  earthly  potentates  must  often  do.  And 
Jesus,  while  he  seems  to  take  at  time  the 
strongest  view  of  his  own  relation  as  such 
agent  or  medium,  also,  as  we  have  seen,  defined 


EGYPT  AND  ISRAEL  545 

the  function  of  the  Holy  Spirit ;  his  idea  being 
that  this  was  the  evidence  of  God  in  action,  in 
beneficent  action,  whom  it  was  an  unpardon- 
able sin  to  resist  (Mat.  12:  28-32;  Mark  3:  28- 
29;  Luke  12:  10);  a  celebrated  saying  which 
has  done  more  to  establish  the  third  person 
of  the  Trinity  as  a  dividuality  than  all  else. 
And  this  saying  was  uttered,  according  to  the 
Matthew  and  the  Mark,  on  an  occasion  when 
Jesus  was  healing  diseased  persons,  "casting 
out  devils,''  and  when  his  method  of  exorcism 
or  cure  was  alleged  by  his  then  attending  crit- 
ics to  be  that  of  one  who  himself  had  "an  un- 
clean spirit"  (Mark  3:  30).  Scarcely  less 
weight  has  had  the  remark  of  Jesus  in  the 
John  (3:  38)  where  the  rejuvenating  power 
of  this  activity  is  made  essential  to  salvation. 
Paul  elaborates  the  concept  in  the  12th  chapter 
of  I  Corinthians,  but  it  is  to  Jesus  we  owe  its 
apotheosis.  "God  is  Spirit,"  he  said  (John  4: 
24).  From  some  passages  it  would  seem  that 
Jesus  taught  that  mere  belief  in  the  coming 
of  God's  reign  would  not  save  or  bring  the 
happy  day,  but  that  activity  in  benevolence 
was  indispensable;  and  the  animation  ex- 
pressed by  breathing,  by  winds,  sighs,  groans, 
by  birth-throes,  by  healing,  by  the  exercise  of 
"power,"   by   works,    pouring,   &c.,   were   the 


546  EGYPT  AND  ISRAEL 

typifications,  manifestations,  necessary  to  at- 
test Divinity  in  that  evil  day.  But  it  may  be 
questioned  whether  the  Holy  Spirit  idea  ad- 
vanced by  Jesus  is  precisely  what  we  now  gen- 
erally understand  by  it ;  since  it  was  not  to  him 
the  spiritual,  the  meditative,  the  dreamy,  the 
dainty,  the  receptive,  but  the  opposite  of  these ; 
the  aggressive,  operative,  helpful,  practical; 
which  was  able  to  make  one  know  good  from 
evil,  and  enable  one  to  stand  by  the  good  or 
God.  As  Ezra  had  dethroned  El-Berith,  El- 
Zabaoth,  and  El-Shaddai,  and  set  up  Jehoah,  so 
Jesus  associated  the  now  inactive  Jehoah  with 
a  deity  of  good  works ;  and  this  is  an  evolution 
which  is  ever  going  on,  as  Jesus  has  to  Pro- 
tentants  superceded  his  father,  as  Mary  does 
the  like  functions  in  the  ideas  of  Catholics. 
This  was  largely  the  revolution  in  religion 
wrought  by  or  in  the  name  of  Jesus,  and  which 
gives  to  Christianity  its  force  as  a  factor  in 
humanics. 

1 6.  Indeed,  in  some  degree,  Jesus  has  been 
by  many  classified  with  this  type  of  deity;  as 
a  personification  of  it.  In  one  instance,  at  an 
early  day,  it  is  called  the  Spirit  of  Jesus  (The 
Acts  i6:  7).  In  other  parts  of  the  New  Testa- 
ment the  concept  seems  to  supercede  other  con- 
cepts of  God  (The  Acts  15:  28;  16:  6;  28:  25; 


EGYPT  AND  ISRAEL  547 

II :  12;  7:  51;  1 :  16;  Mat.  i :  18).  Paul  makes 
the  Spirit  an  intercessor  with  God  (Rom.  8: 
26).  A  more  general  concept  in  that  day, 
however,  as  perhaps  in  this,  and  as  to  Jesus, 
was  that  it  was  the  ''power,"  that  is  the  activity 
or  Urgos,  of  God  (Luke  24:49;  The  Acts  i: 
8),  working,  healing,  curing,  comforting.  And 
it  could  be  conferred  on  or  imparted  to  others 
by  the  disciples,  not  by  the  ceremony  of  breath- 
ing on  them,  but  by  that  of  laying  on  of  hands 
(Acts  8:  17-19);  yet  what  precisely  was  the 
visible  effect  it  had  as  an  initiatory  rite  w^hich 
caused  Simon  to  desire  to  buy  the  function 
does  not  appear  as  Phillip  was  already  there 
doing  great  miracles  without  exercising  it  or 
conferring  it  on  others. 

17.  The  formula  ''Father,  Son,  and  Holy 
Ghost,''  so  far  as  its  use  by  Jesus  is  concerned, 
is  found  only  in  the  Matthew  (28:  19)  ;  a  con- 
versation and  an  appearance  of  Jesus  which  no 
other  writer  reco/ds ;  and  the  authenticity  of 
which  is  challenged  if  Jesus  did  not  meet  the 
disciples  in  Galilee  after  the  crucifixion  (Luke 
24:49;  Acts  1:4).  His  last  words  in  the 
other  gospels  and  in  The  Acts  do  not  sustain 
the  formula,  which  may  have  been  written  at 
a  later  time  than  other  parts  of  the  Matthew 
(28:  15).     It  may  be  suggested,  in  this  con- 


548  EGYPT  AND  ISRAEL 

nection,  as  the  Matthew  and  Mark  in  their 
original  form  are  generally  believed  to  have 
been  composed  about  the  year  A.  D.  65,  at 
v^hich  time  Mena'^hem  (''Comforter")  assumed 
the  purple  and  headed  the  great  Galilean  re- 
volt against  Rome  (Jos.  ''Wars/'  2:  17),  that 
some  relation  exists  between  these  two  Gospels 
and  this  son  of  Judas  the  Galilean;  the  more 
as  Jesus  is  left  alive  in  Galilee  by  the  closing 
verses  of  the  Matthew,  with  a  promise  on  his 
part  that  he  would  be  with  his  friends  to  the 
end  of  the  world,  then  at  hand  (Mat.  24:  34; 
Mark  13:30;  Luke  21:32),  and  he  had  al- 
ready promised  to  go  to  Galilee  after  he  was 
raised  up  (Mat.  26:32;  Mark  14:28);  but 
to  believe  that  Jesus  and  Mena'^hem  were  the 
same  person  we  must  also  believe  that  Paul 
wrote  subsequently  to  the  overthrow  of  Jeru- 
salem, which  can  in  no  wise  be  admitted. 


ERRATA 

Page    92  Taruz  should  be  Tamuz. 

Page  127  Man  and  Man-t  should  be  Mau  and  Mau-t 

Page  144  Pi-Seq-ah   should  be   Pi-Sag-ah. 

Page  160  Lions  should  be  loins. 

Page  162  Man  should  be  Mau. 

Page  171  ;Eian  should  be  ^lian. 

Page  208  Nebu-Chad-Negar's  should  be  Nebu-Chad-Nezzar's. 

Page  228  Nachou  should  be  Nachon. 

Page  371  Hadian  should  be  Hadrian. 


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